^fOLCGICr^L  St^^ 


BX    9184     .B16 

Baird,  Samuel  J.  1817-1893 

The  church  of  Christ 


THE 


CHURCH  OF  CHRIST 


CONSTITUTIOxN  AND  ORDER. 


A    MANUAL 


FOR   THE    INSTRUCTION    OP 


FAMILIES,  SABBATH-SCHOOLS,  AND  BIBLE 
CLASSES. 

/ 

•  BY    THE  /^ 

V 

Rev.  SAMUEL  J.  BAIRD,  D.D., 

Pastor  of  the  Presbyterian  Church,  Woodbury,  N.  J. 


PHILADELPHIA: 

PRESBYTERIAN   BOARD    OF   PUBLICATION, 

No.  821   CHESTNUT  STREET. 


Entered  according  to  Act  of  Congress,  in  the  year  1864,  by 

THE   TRUSTEES   OP   THE 

PRESBYTERIAN  BOARD  OF  PUBLICATION, 

in  the  Clerk's  Office  of  the  District  Court  for  the  Eastern  District 
of  Pennsylvania. 

STEREOTYPED  BY  WESTCOTT  &  THOMSON. 


CONTENTS. 


PAGE 

1.  The  Rule  of  Order 11 

2.  What  is  the  Church? U 

3.  The  Primeval  Church 18 

4.  The  Abrahamic  Covenant 21 

5.  Patriarchal  Dispensation 27 

6.  Levitical  Dispensation 29 

7.  The  Priesthood 32 

8.  The  Levites 36 

9.  The  Elders 37 

10.  Other  Officers.— The  Kings 43 

11.  Privileges  of  Israel 46 

12.  The  Ordinances 50 

13.  The  Synagogue 56 

14.  Expenses  of  Religion 59 

15.  The  Church  at  Christ's  Coining 63 

16.  TheNew  Dispensation 65 

8 


4  CONTENTS. 

PAQB 

17.  The  Transition 69 

18.  Extraordinary  Officers 74 

19.  Evangelists  and  Elders 76 

20.  The  Diaconate 83 

21.  The  Children 86 

22.  The  Congregation 92 

2.3.  The  Word  and  Sacraments '. 96 

24.  Other  Public  Ordinances 101 

25.  The  Church  Courts 107 

26.  The  Call  to  Office....  115 

27.  Legislation  and  Discipline 121 

28.  Of  Private  Christians ,...  127 

29.  Family  Religion 131 

30.  The  True  Chiirch 133 


PREFACE 


For  several  years  past,  the  Synod  of  New  Jersey  has  had 
under  consideration  the  matter  of  the  more  faithful  training 
of  the  young.  An  overture  from  her  on  the  subject  was 
submitted  to  the  last  General  Assembly,  and  by  it  referred 
to  the  next.  One  point  therein  urged,  is  the  adoption  of 
measures  to  secure  to  our  children  more  thorough  instruction 
'•'not  only  in  the  doctrines  of  grace,  but  in  the  principles  of 
order  which  the  Scriptures  set  forth." 

Having  been  called  by  the  Synod  to  sustain  a  very  respon- 
sible relation  to  this  movement,  the  author  has  been  led 
anew  to  recognize  the  fact  that  no  production  yet  issued 
from  the  press,  has  commended  itself  to  the  acceptance  of 
the  Church,  as  a  satisfactory  exhibition  to  the  young  of  the 
divine  authority  of  the  system  of  order  and  principles  of 
government  which  adorn  the  Presbyterian  Church.  A  de- 
sire to  supply  this  deficiency  has  originated  the  present 
treatise.  That  the  attempt  has  been  in  some  measure  suc- 
cessful, the  author  is  led  to  hope,  alike,  from  the  sustained 
interest  with  which  a  class  in  his  own  congregation  has 
completed  the  course  of  instructions  contained  in  the  volume ; 
and  from  the  very  flattering  judgments  of  it  which  have 
been  pronounced  by  eminent  divines  of  different  branches 
of  the  Presbyterian  family,  some  of  which  are  given  below. 

The   learned   reader  may  find  that,  on  some  points,  the 

doctrines  of  the  treatise  differ  from  conclusions  to  which  he 

may  have  been  led,  by  Rabbinnic  and  other  extra-scriptural 

Btudies.     In  this  respect,  the  work  has  been  prepared  upon 

1  *  5 


6  PREFACE. 

the  principle  that  the  Word  of  God  is  the  only  safe  guide, 
and  abundantly  suflScient  as  to  the  constitution  and  order 
of  the  Church;  and  that  therefore,  whatever  on  the  subject 
cannot  be  proved  out  of  the  Scriptures,  is  to  be  rejected  aa 
without  authority,  and  of  dangerous  tendency. 

The  constitution  of  the  Old  Testament  Church  receives 
special  attention,  because,  the  Church  being  one  in  all  ages, 
it  is  necessary, — in  order  to  ascertain  and  appreciate  her  or- 
ganization, in  the  maturity  of  the  gospel  day, — that  it  be 
studied  in  the  light  of  the  organic  principles,  which  were 
enstamped  upon  her  at  birth,  and  developed  during  the 
ages  of  her  minority. 

It  is  perhaps  unnecessary  to  state  that  the  Scripture 
proofs  which  are  cited,  are  designed  merely  as  suggestive 
examples,  to  be  supplemented  by  the  reader,  from  the  abun- 
dant resources  of  the  sacred  volume.  Should  they,  in  any 
case,  appear  at  first  sight  irrelevant,  the  solution  will  pro- 
bably be  found  by  reference  to  what  is  implied,  rather  than 
expressly  stated  in  them. 

With  earnest  prayers  for  the  welfare  of  the  beloved  youth, 
for  whom  this  labor  is  especially  designed,  the  author  with 
deference  submits  it  to  his  brethren. 

Woodbury,  N.  J,, 

March  15,  1864. 


OPINIONS  OF  THE  WORK. 

THE  FOLLOWING  WRITERS  REPRESENT  EVERY  BRANCH  OP 
THE  REFORMED  CHURCH. 


From  the  Kev.  Dr.  A.  T.  McGill,  of  Princeton  Theo- 
logical Seminary. 

"I  have  had  an  opportunity  of  reading  in  manuscript 
'The  Church  of  Christ/ by  Dr.  Baird.  The  examination 
has  been  too  slight  and  cursory  to  warrant  me  in  express- 
ing full  approbation  of  every  thing  in  the  plan  of  the  work 
and  formulas  of  the  answers  given.  But  I  am  free  to  say, 
that  I  consider  it  a  valuable  contribution  to  the  means  of 
catechetical  instruction,  which  have  hitherto  been  so  mea- 
gre in  this  important  branch  of  religious  tuition. 

**  The  great  principles  of  church  order  and  ordinances  are 
conveyed  with  simplicity,  completeness,  and  scriptural  force. 
What  is  elsewhere  to  be  found  only  in  vexed  and  polemical 
discussion,  is  here  presented  in  that  elementary,  positive, 
and  almost  self-evident  form  of  statement,  which  constitutes 
the  peculiar  excellence  of  catechetical  instruction. 

"  High  ground  is  taken  for  the  Presbyterian  polity ;  but 
not  too  high  for  its  intrinsic  importance,  or  Biblical  evi- 
dence, or  noble  traditions,  or  beautiful  proportions  in  the 
heritage  of  truth,  for  which  we  testify,  and  which  we  are 
bound  to  '  make  known  to  our  children,  that  the  generation 
to  come  might  know  them.* 

**  I  earnestly  commend  this  manual  to  the  churches. 

"Alexander  T.  McGill, 
Prof,  in  the  Theol.  Sem,,  Princeton,  N.  J, 
«  Jdly  8,  1863." 

7 


0  OPINIONS   OF   THE   WORK. 

From  the  Rev.  Dr.  J.  T.  Cooper,  of  the   United  Pres- 
byterian Church,  Philadelphia. 
"  I  have  not  reflected  suflBciently  on  each  statement  of  the 
author  to  justify  me  in  committing  myself  to  its  accuracy. 

1  can  say,  however,  with  great  confidence,  that  the  work  as 
a  whole  meets  my  cordial  approval,  and  I  do  not  know  that 
there  is  any  position  taken,  or  sentiment  expressed,  in  which 
I  cannot  concur. 

"  I  look  upon  this  book  as  admirably  adapted  to  the  end 
designed,  and  well  calculated  to  exhibit  the  scriptural  cha- 
racter of  the  Presbyterian  system. 

"Joseph  T.  Cooper, 
Pastor  of  the  Third  United  Presbyterian  Church,  Phila." 

From   the   Rev.  Dr.  T.  W.  J.  Wylie,  op  the  Reformed 
Theological  Seminary,  Philadelphia. 

" '  The  Church  of  Christ,'  by  Dr.  Baird,  appears  to  me  to 
be  a  work  of  no  usual  value.  The  subjects  of  which  it  treats 
are  highly  important,  and  the  luminous  and  terse  style  in 
which  they  are  presented  embodies  a  large  amount  of  infor- 
mation in  a  space  comparatively  small.  We  feel  confident 
that  all  who  read  this  work,  whether  or  not  they  agree  with 
every  view  it  presents,  will  find  it  interesting  and  profitable. 
It  is  the  production  of  an  independent  and  original  thinker, 
and  although  the  subjects  it  discusses  have  been  often 
treated  before.  Dr.  Baird  presents  them  with  a  freshness 
and  originality  which  is  quite  remarkable.  We  regard  the 
book  as  a  valuable  addition  to  our  theological  literature, 
and  hope  it  may  be  soon  published  and  widely  circulated. 

"  T.  W.  J.  Wylie, 
Prof,  in  Theol.  Sem.  of  Ref.  Pres.  Church. 
"Philadelphia,  March  9,  1864:." 


OPINIONS   OF   THE   WORK.  9 

From  the  Ret.  J.  F.  Berg,  d.d.,  Professor  of  Didactic 
AND  Polemic  Theology  in  the  Seminary  of  the  Re- 
formed Protestant  Dutch  Church,  New  Brunswick, 
New  Jersey. 

"  I  have  examined  Dr.  Baird's  Church  Manual  and  have 
been  greatly  interested  in  it.  Whilst  differing  from  some  of 
the  views  presented  in  it,  I  regard  it  as  a  valuable  compend, 
and  feel  persuaded  that  it  will  be  of  great  service  to  the 
Church. 

..AT       T.  ^  "J.  F.  Berg. 

New  Brunswick,  June  4,  1864." 

From  the  Ret.  Henry  A.  Boardman,  d.d..  Pastor  of  the 
Tenth  Presbyterian  Church,  Philadelphia,  Pa. 
"  In  so  far  as  I  can  judge  from  a  cursory  examination  of 
the  Rev.  Dr.  Baird's  Catechism  on  the  '  Church  of  Christ,' 
I  think  it  admirable,  both  in  plan  and  execution.  Such  a 
manual  has  long  been  needed,  and  the  churches  should  give 
it  a  cordial  welcome. 

"  Henry  A.  Boardman. 
"Philadelphia,  June  8,  1864." 

From  the  Rev.  H.  B.  Smith,  d.d..  Professor  of  Syste- 
matic Theology,  Union  Seminary,  New  York. 

"New  York,  June  11,  1864. 
"My  Dear  Sir:— Your  ecclesiastical  catechism,  from 
what  examination  I  have  been  able  to  give  it,  appears  to 
me  to  be  comprehensive  in  its  plan  and  clear  in  its  arrange- 
ment and  definitions.  Even  those  who  may  not  agree  with 
all  its  theories  and  statements  will  be  profited  by  the  study 
of  it.  It  must  prove  a  useful  manual  to  both  teachers  and 
students. 

"  Yours  truly, 

"Henry  B.  Smith." 


10  OPINIONS   OF   THE   WORK. 

From  the  Rev.  T.  P.  Stetensox,  Pastor  op  the  First 
Reformed  Presbyterian  Church,  Philadelphia. 

"  Having  examined  the  proof-sheets  of  Dr.  Baird's  cate- 
chism on  'The  Church  of  Christ/  I  can  freely  give  it 
my  hearty  recommendation.  While  just  exception  may 
perhaps  be  taken  to  particular  statements,  it  is  still  a  most 
valuable  and  much  needed  compend  of  truth,  admirably 
arranged,  and  clearly  and  forcibly  expressed.  Suitable  for 
all,  and  promising  to  be  of  special  service  in  the  instruction 
of  youth,  it  is  a  welcome  contribution  to  this  department  of 
theological  literature.  T.  P.  Stevenson. 

*'  Philadelphia,  June  13,  1864." 

From  the  Rev.  J.  H.  A.  Bomberger,  d.d.,  Pastor  of  the 
Race  Street  German  Reformed  Church,  Philadel-" 

PHIA. 

"Philadelphia,  June  21,  1864. 
"My  Dear  Sir: — Although  I  have  been  unable  to  give 
your  ecclesiastical  catechism  more  than  a  cursory  perusal,  I 
feel  convinced  of  its  great  value  for  the  end  contemplated. 
To  a  work  so  comprehensive  in  its  scope,  and  dealing  neces- 
sarily Avith  many  controverted  points,  a  full  and  unreserved 
endorsernent  cannot  be  expected  ;  nor  does  the  withholding  of 
such  an  endorsement  in  detail  imply  any  reflection  upon  the 
merits  of  the  book  as  a  whole, — upon  its  general  excellence. 
But  I  am  happy  to  say,  that  I  have  found  but  few  points  on 
which  I  would  differ  from  you.  You  will  readily  surmise 
that  they  refer  to  your  views  regarding  special  memorial 
days.  This,  however,  is  a  matter  of  subordinate  moment, 
and  there  is  so  much  in  your  work  that  I  can  cordially  sub- 
scribe, that  it  scarcely  deserves  to  be  named.  The  free  cir- 
culation of  the  work  cannot  fail  to  disseminate  most  valu- 
able instruction  on  important  subjects.  It  has,  therefore, 
jny  best  wishes  for  success.  Very  truly  yours, 

"  J.  H.  A.  Bomberger." 


THE  CHURCH  OF  CHRIST. 


1.  THE  RULE  OF  ORDER. 

§  1.  What  is  the  rule  of  order  for  the 
Church? 

The  Scriptures  of  the  Old  and  New  Testa- 
ments are  the  only  and  suflficient  rule  for  the 
constitution  and  order  of  the  Church  ;  beside 
which,  the  Spirit  of  God  therein  recognizes 
no  other. 

Psalm  xix.  T-11 ;  1  Tim.  iii.  14,  15 ;  Eph. 
ii.  20,  21. 

§  2.  What  necessity  is  there  for  such  a 
rule  ? 

The  Church  is  the  depositary  of  the  Word, 
— the  pillar  and  ground  of  the  truth.  Her 
constitution  and  order  must,  therefore,  exert 
a  powerful  influence  upon  the  publication  and 
efficacy  of  the  gospel ;  so  that  inadequate 
directions  here  would  imply  a  deficient  in- 
struction, as  to  the  very  means  of  redemp- 

11 


12  THE    CHURCH    OF    CHRIST. 

tion,  and  would  leave  the  people  of  God, 
without  remedy,  to  inevitable  perplexity  and 
division  on  the  subject. 

Rom.  iii.  2;  1  Tim.  iii.  14,  15;  2  Tim.  iii. 
14-17  ;  Phil.  iv.  9  ;  2  Pet.  i.  19-21 ;  Rev. 
iii.  10. 

§  3.  Do  the  Scriptures  contain  systematic 
directions  on  the  subject  ? 

The  instructions  of  the  Scriptures  are  not 
given  in  systematic  form,  whether  as  to  the 
doctrines  of  theology,  or  the  constitution  of 
the  Church.  But  they  furnish  abundant 
means  to  enable  the  industrious  and  teach- 
able to  know  the  will  of  God,  respecting  the 
systematic  order  of  the  Church  and  form  of 
its  constitution,  as  certainly  as  with  reference 
to  the  divine  system  of  grace. 

1  Tim.  iii.  14,  15. 

§  4.  How  are  the  instructions  of  the  Scrip- 
tures given? 

The  instructions  of  the  Scriptures  are 
given,  in  the  exhibition  of  general  princi- 
ples,^ in  particular  directions,^  and  in  illus- 
trative examples.^ 

'  1  Cor.  xii.  11-13,  27-30.  '  1  Tim.  iii. 
2-15.  3  Acts  xiv.  23;  PhiL  iv.  9;  1  Cor. 
X.  11. 


THE    RULE    OF    ORDER.  13 

§  5.  What  purpose  does  tradition  serve  ? 

Tradition  may  serve  to  illustrate  the  teach- 
ings of  the  Scriptures.  But,  when  proposed 
as  a  rule,  its  teachings,  if  supplementary,  are 
unnecessary  and  dangerous;  and,  if  at  vari- 
ance with  the  testimony  of  the  Word,  are  to 
be  rejected,  as  corrupt  and  anti-Christian. 
They  are,  in  their  very  nature,  human ;  and 
inevitably  infected  with  the  ignorance,  pre- 
judice and  corruption  of  their  source  and 
channel. 

Mat.  XV.  3,  6;    Col.  ii.  8,  18-23. 

§  6.  What  then  is  the  rule  of  guidance  as 
to  the  constitution  of  the  Church? 

The  only  safe  rule  is,  that  whatever  may 
be  justly  deduced  from  the  general  principles, 
the  particular  directions,  or  the  examples, 
given  in  the  Scriptures,  is  of  divine  authority; 
whilst  whatever  may  not  be  so  deduced  is  un- 
warranted and  pernicious. 

Isa.  viii.  20  ;  Mat.  xxviii.  20;  2  Tim.  i.  13; 
Gal.  i.  8,  9. 

§  7.  What  relation  do  the  teachings  of  the 
Old  Testament  bear  to  the  constitution  of  the 
Christian  Church  ? 

The  Church  of  God  is  one,  and  the  princi- 
ples of  its  organization  must,  therefore,  be 
3 


14  THE    CHURCH   OF    CHRIST. 

essentially  the  same  under  all  dispensa- 
tions;^ so  that  the  principles  developed  in 
the  Old  Testament  are  of  permanent  au- 
thority as  to  her  constitution ;  and  whatever 
laws  or  regulations  were  given  at  a  former 
period  must  remain  of  binding  obligation, 
until  repealed  by  the  same  sanction  which 
established  them.  The  teachings,  therefore, 
of  the  Old  Testament  continue  to  be  applica- 
ble on  this  subject,  except  as  they  have  been 
expressly  superseded  in  the  New.^ 

^  Below,  §§41-45;  133-145;  Acts  vii. 
37-39.  2  Kom.  xv.  4  ;  2  Tim.  iii.  14-17,— 
^'  Holy  Scriptures,"  that  is,  of  the  Old  Testa- 
ment. 

2.  WHAT  IS  THE  CHURCH? 

§  8.  What  is  the  Church  ? 

The  Church  is  the  society  of  Christ's  cove- 
nant people. 

Eph.  V.  23-27. 

§  9.  What  is  the  visible  Church  ? 

The  visible  Church  is  the  company  of  those 
on  earth  who  are  visibly  associated  as  disci- 
ples of  Christ. 

1  Cor.  i.  2. 


WHAT   IS   THE    CHURCH?  15 

§  10.  What  is  the  invisible  Church  ? 

The  Church  invisible  consists  of  the  whole 
number  of  the  elect,  the  body  and  bride  of 
Christ ;  which  will  be  complete  at  last  in 
heaven. 

Heb.  xii.  23 ;  Rev.  xxi.  2,  9,  24-27. 

§  11.  What  is  the  Church  militant? 

The  militant  Church  consists  of  those  who 
are  still  engaged  in  the  conflict  with  sin  and 
Satan. 

Heb.  X.  32 ;  Eph.  vi.  12. 

§  12.  What  is  the  Church  triumphant  ? 

The  Church  triumphant  consists  of  those 
who  have  gained  the  victory  and  entered  into 
heaven. 

Rev.  XV.  2. 

§  13.  Wherein  are  the  Church  visible  and 
invisible  identified? 

The  Church  visible  and  invisible  are  identi- 
fied by  the  common  presence  of  the  one 
Spirit  of  Christ;  which,  abiding  in  all  the 
fulness  of  his  glorifying  power  in  the  mem- 
bers of  the  invisible  Church  who  have  en- 
tered into  heaven,  dwells  also  in  those  who 
are  yet  upon  earth,  as  a  Spirit  of  alienation 
from  the  world,  and  testimony  for  Christ; 
so,  inducing  their  separation  from  the  world, 


16  THE    CHURCH    OF    CHRIST. 

and  association  with  each  other,  in  relations 
of  avowed  sympathy,  union  and  co-opera- 
tion in  that  testimony;  thus  giving  existence 
to  the  visible  Church. 

1  Cor.  xii.  13;  John  xv.  26,  2T;  Gal.  v. 
16,  17 ;  2  Cor.  vi.  17. 

§  14.  What  is  the  office  of  the  visible 
Church? 

It  is  the  office  of  the  visible  Church  to 
keep  the  oracles  of  God,  and  bear  witness  to 
all  nations,  of  his  whole  testimony  therein 
contained;^  thus,  to  gather  and  sanctify 
the  elect ;  to  admonish  and  condemn  the  un- 
believing; and,  so,  in  each,  to  magnify  the 
glory  of  the  divine  perfections,  in  the  pre- 
sence of  all  created  intelligences. ^  This 
office  is  fulfilled  by  the  ministration  of  the 
Word  and  Sacraments,  the  exercises  of  pub- 
lic worship  and  of  discipline,  the  publishing 
of  the  Scriptures,  and  the  example  of  holi- 
ness and  charity.^ 

^  Rom.  iii.  2 ;  Mat.  xxiv.  14 ;  Rev.  xi. 
3;  Rom.  xvi.  25,  26.  ^  2  Cor.  ii.  14-16;  Eph. 
iii.  10;  iv.  11-16.  3  Mark  xvi.  15;  Col.  iii. 
16;  1  Cor.  xiv.  15,  16;  xi.  26;  1  Tim.  i.  20; 
Luke  i.  1-4 ;  John  xxi.  24 ;  1  Tim.  vi.  1 ;  1 
Thes.  ii.  10. 


WHAT    IS   THE    CHURCH?  17 

§  15.  Is  the  visible  Church  designed  to 
consist  solely  of  the  regenerate? 

That  the  Church  be  competent  and  faith- 
ful to  her  testimony,  renewing  grace  must  be 
prevalent  among  her  members.  But  indivi- 
duals may  be  valuable  constituents  of  such  a 
body,  and  even  active  witnesses  for  God,  who 
personally  know  nothing  of  his  grace.  ^ 
And  not  only  does  the  manner  in  which  grace 
is  given  to  men  render  the  exclusive  selec- 
tion of  an  actually  regenerate  membership 
impossible ;  but  the  Scriptures  forbid  the  sup- 
position that  such  was  the  design,  and  pro- 
hibit the  attempt  to  realize  it  in  practice.^ 

'  Mat.  vii.  22, 23  ;  x.  4, 7,  8.     ^  Mat.  xiii.  30. 

§  16.   Of  whom  then  does  it  consist  ? 

The  visible  Church  consists  of  all  those 
throughout  the  world  that  profess  the  faith 
of  Christ,  together  with  their  households. 

1  Cor.  i.  2  ;  Mark  x.  14 ;  Acts  xvi.  15,  33. 

§  17.  Wherein  does  the  unity  of  the  Church 
consist  ? 

The  unity  of  the  Church  consists, — not  in 
the  oneness  of  a  visible  organization, — but  in 
the  one  baptism  of  the  Spirit,  dwelling  in  all 
the  members  and  incorporating  them  into  one 
spiritual  body  of  which  Christ  is  the  Head ; 
2  * 


18  THE   CHURCH   OF   CHRIST. 

and  in  the  consequent  unity  of  faith  and  tes- 
timony to  God  the  Father  and  the  Lord 
Jesus  Christ,  and  the  spirit  of  love  to  each 
other,  as  members  of  one  family,  and  heirs 
of  one  hope. 

1  Cor.  xii.  13;  Eph.  iv.  2-6;  John  xvii.  23. 

§  18.  Wherein  consists  the  perpetuity  of 
the  Church? 

The  perpetuity  of  the  Church  consists  in 
the  continuous  succession,  unbroken,  to  Christ's 
second  coming,  of  a  visible  body  of  witnesses, 
bound  together,  not  by  the  bond  of  a  con- 
nected series  of  ordinations  or  officers,  as 
essential  thereto;  but  by  the  continuous  pre- 
sence of  Christ,  and  communication  of  his 
Spirit,  and  consequent  unfailing  mainten- 
ance of  a  public  testimony,  on  God's  behalf, 
by  men  chosen  and  called  of  him,  against  the 
hostility  of  an  apostate  world. 

Mat.  xxviii.  20  ;  John  xiv.  16,  17  ;  Mat. 
xvi.  16, 18;   Rev.  xi.  3:  xxii.  17. 

3.  THE  PRIMEVAL  CHURCH. 

§  19.  Has  the  visible  Church  existed  from 
the  beginning  ? 

From  the  giving  of  the  promise  to  our  first 


THE   PRIMEVAL   CHURCH.  19 

parents  after  the  fall,  God  has  always  had  a 
witnessing  people  in  the  world.  But  the 
Church  did  not  receive  distinctive  visible  or- 
ganization, until  the  covenant  with  Abraham. 

§  20.  What  were  the  institutions  of  re- 
ligion prior  to  Abraham  ? 

Worship  at  stated  times  and  places,^ 
Preaching,'^  Prophecy,^  and  Sacrifices,'*  are 
mentioned  before  Abraham. 

^  Gen.  iv.  3, — Margin  and  original, — 
"And  at  the  end  of  days,  it  came  to  pass;" 
that  is, — "at  the  end  of  a  stated  period" — 
the  week.  Ibid.  vs.  16.  ^  2  Pet.  ii.  5. 
3  Jude  14,  15.     ^  Gen.  iv.  4  ;  viii.  20. 

§  21.  What  was  Sacrifice  ? 

Sacrifice  was  a  Sacrament  of  expiation,  in 
which  such  animals  as  God  had  pointed  out 
as  clean,  or  acceptable  to  him,  were  slain, 
and  the  blood  sprinkled  and  flesh  burnt  upon 
his  altar,  to  testify  and  seal  the  faith  of  the 
worshipper  in  the  death  of  Christ,  as  a  spot- 
less victim,  chosen  of  God,  and  offered  on  the 
altar  of  justice,  in  atonement  for  the  sins  of 
men. 

Compare  Gen.  viii.  20,  21,  and  Lev.  x.  10; 
John  i.  29 ;  Heb.  vii.  27 ;  ix.  9-14. 

§  22.  What  was  the  origin  of  Sacrifices  ? 


20  THE   CHURCH   OF   CHRIST. 

The  Divine  hand  clothing  our  first  parents 
with  skins, — the  express  approval  shortly 
after  accorded  to  Abel's  Sacrifice,  and  the 
discrimination  of  clean  and  unclean  animals, 
and  use  of  the  former  alone  for  Sacrifice,  be- 
fore flesh  was  allowed  to  man  for  food, — 
seem  clearly  to  show  this  ordinance  to  have 
originated  in  Eden,  with  God  himself;  and, 
whilst  the  victims  smoked  upon  the  altar, 
their  skins,  clothing  the  worshippers,  consti- 
tuted striking  symbols  of  the  robe  of  Christ's 
righteousness  covering  their  souls. 

Gen.  iii.  21;  iv.  4;  vii.  1,  2;  viii.  20;  Rev. 
iii.  18;  vi.  11;  vii.  13,  14. 

§  23.  What  was  the  subsequent  history  of 
this  ordinance? 

At  first,  the  herb  of  the  field  being  alone 
assigned  to  man  for  food,^  Sacrifices  were 
wholly  consumed  upon  the  altar.  But  after 
the  deluge,  upon  occasion  of  Noah's  Sacrifice 
of  deliverance  and  thanksgiving,  God  gave 
him  the  flesh  of  all  the  living  creatures  for 
food,  and  at  the  same  time  attached  a  sacri- 
ficial significance  to  its  use,  by  requiring  that 
the  blood  be  always  poured  out  before  eating, 
as  being  that  which  made  atonement  for  sin.^ 
Afterward,   in    the    institutions    of   Moses, 


THE    ABRAHAMIC    COVENANT.  21 

whilst  holocausts  or  whole  burnt  offerings 
were  still  retained,  by  far  the  larger  propor- 
tion of  the  prescribed  Sacrifices  were  eaten; 
certain  specified  portions  by  the  Priests,  and 
the  rest  by  the  worshippers,  who  thus  de- 
clared their  trust  in  the  coming  Sacrifice, 
upon  whom  by  faith  they  fed.^  Finally,  up- 
on the  offering  of  the  body  of  Christ  once  for 
all,  the  sacrificial  system  was  brought  to  an 
end  by  the  destruction  of  Jerusalem.  A  ves- 
tige of  it  still  remains,  in  the  prohibition  of 
blood  for  food ;  which  was  re-enforced  upon 
the  Gentile  Church,  by  the  Council  of  Jeru- 
salem.'* 

'  Gen.  ii.  16;  iii.  18.  ^  Gen.  ix.  3,  4;  Lev. 
xvii.  10-16.  3  Lev.  viii.  21 ;  Ps.  li.  19 ;  Num. 
xYiii.  10,  11,  18,  19;  Lev.  x.  14;  vii.  15-21; 
John  vL  53-58.     ''Acts  xv.  20,  29. 


4.  THE  ABRAHAMIC  COVENANT. 

§  24.  What  is  a  Covenant  ? 

A  covenant  is  a  sealed  agreement  between 
two  parties ;  by  which  one  or  each  promises 
something  of  value  to  the  other. 

§25.  What  is  a  Seal? 


22  THE   CHURCH   OF   CHRIST. 

A  seal  is  a  significant  token,  confirming  a 
covenant. 

Rom.  iv.  11;  Gen.  xvii.  11. 

§  26.  What  were  the  terms  of  the  Cove- 
nant with  Abraham? 

The  Lord  said  to  Abraham, — ''  Get  thee 
out  of  thy  country,  and  from  thy  kindred, 
and  from  thy  father's  house,  unto  a  land  that 
I  will  show  thee :  And  I  will  make  of  thee  a 
great  nation,  and  I  will  bless  thee,  and  make 
thy  name  great,  and  thou  shalt  be  a  blessing : 
And  I  will  bless  them  that  bless  thee,  and 
curse  him  that  curseth  thee;  and  in  thee 
shall  all  the  families  of  the  earth  be  blessed." 

Gen.  xii.  1-3. 

§  27.  Was  this  Covenant  ever  abrogated? 

At  repeated  interviews,  the  terms  of  the 
covenant  were  more  fully  unfolded  and  con- 
firmed ;  and  further  light  is  shed  on  them  in 
the  New  Testament.  But  in  no  respect  have 
they  ever  been  changed  or  superseded. 

Gen.  xvii.;    xxii.  16-18;    Heb.  vi.  13-18. 

§  28.  Who  were  the  Parties  to  the  Cove- 
nant ? 

The  parties  to  the  covenant  were,  on  the 
one  part,  the  Lord,  Jehovah;  and,  on  the 
other,  Abraham  and  his  seed. 


THE    ABRAHAMIC    COVENANT.  23 

Gen.  xvii.  10;  xxii.  17,  18. 

§  29.  What  were  the  spiritual  blessings 
promised  ? 

The  covenant  assured  Abraham  that  Christ 
should  descend  from  him, — that  his  spiritual 
seed,  the  children  of  faith,  should  be  innu- 
merable, that  God  would  be  a  God  to  him  and 
to  them, — that  heaven  should  be  their  in- 
heritance,— and  that  salvation  should  be  given 
to  all  nations,  through  his  Seed,  Christ. 

Gen.  xvii.  1-8 ;  xxii.  17, 18 ;  Gal.  iii.  16, 29. 

§  30.  Who  were  included  in  the  provisions 
of  the  Covenant  ? 

The  provisions  of  the  covenant  had  imme- 
diate respect  to  the  personal  household  of 
Abraham,  including  his  children  and  ser- 
vants;^ but  they  also  embraced  in  their  ulti- 
mate scope,  the  whole  elect  of  God,  of  all 
nations.^ 

'  Gen.  xvii.  9,  13,  23-27.  ^  Oal.  iii.  7-9, 
14,  16,  26-29. 

§  31.  What  were  its  conditions  ? 

The  only  conditions  of  this  covenant  were 
faith  in  the  God  of  Abraham,  and  obedience 
to  him;  and  these  were  available  as  well  to 
all  others,  as  to  the  natural  descendants  of 
Abraham. 


24  THE   CHURCH   OF   CHRIST. 

Gen.  XV.  6;  xviii.  19;  xxii.  16,  18;  Ntim, 
xiv.  11;  Heb.  iii.  18;  Deut.  v.  29;  Rom,  iv. 
3;  Heb.  xi.  8. 

§  32.  What  relation  did  the  temporal  bless- 
ings of  the  Covenant  bear  to  the  spiritual 
promises  ? 

The  multiplication  of  Abraham's  natural 
posterity,  the  descent  of  kings  from  him, 
and  the  gift  of  Canaan,  were  symbols  and 
pledges  of  the  better  promises  of  the  Cove- 
nant. 

Heb.  iii.  8—18 ;  iv.  8,  9. 

§  33.  Was  the  spiritual  intent  of  the  Cove- 
nant understood  by  the  Patriarchs  ? 

The  Scriptures  testify  that  the  faith  of  the 
Patriarchs  rested  on  the  promises  in  their 
true  spiritual  import. 

John  viii.  56  ;  Heb.  xi.  8-16;  lCor.x.3,4. 

§  34.  What  was  the  seal  of  the  Covenant  ? 

The  Covenant  was  confirmed  with  Circum- 
cision, the  seal  of  the  righteousness  of  Abra- 
ham's faith. 

Gen.  xvii.  11  ;  Acts  vii.  8;  Rom.  iv.  11. 

§  35.  What  was  Circumcision  ? 

Circumcision  was  a  Sacrament  which  signi- 
fied and  sealed  the  promise  to  Abraham,  that 
the  Redeemer  should  be  of  his  seed,^  through 


THE    ABRAHAMIC    COVENANT.  25. 

whose  blood  the  true  children  of  Abraham 
should  be  cleansed  from  the  guilt  and  defile- 
ment of  sin.^  As  a  seal  to  the  promise  of 
the  coming  Son,  it  was  administered  to  males 
only  J 

'  Gen.  xvii.  6-10 ;  xxii.  17,  18  ;  Gal.  iii. 
16.     =^Ex.  vi.  30 ;  Jer.  iv.  4  ;  Col.  ii.  11. 

§  36.     To  whom  was  this  seal  to  be  given? 

Both  Abraham  and  his  adult  household 
were  to  be  circumcised  ;  and  all  the  male 
children  of  his  house,  of  eight  days  old. 

Gen.  xvii.  12. 

§  37.  Were  the  infants  capable  of  enter- 
ing into  Covenant  ? 

Not  only  the  infants,  but  the  unborn,  to 
the  latest  generation,  were  expressly  in- 
cluded in  the  Covenant,  and  held  responsi- 
ble for  its  violation. 

Gen.  xvii.  9,  14 ;  Deut.  xxix.  10-21 ;  Jer. 
xxxi.  32. 

§  38.  Should  children  be  thus  bound,  with- 
out their  consent  ? 

The  Covenant  required  nothing  but  a  reve- 
rence, faith  and  obedience  to  God,  which  is 
already  by  nature  due  from  all ;  and  which 
therefore,  none  can  refuse  without  heinous 
sin ;  whilst  it  bestowed  blessings  of  priceless 


26  THE   CHURCH   OF   CHRIST. 

value,  of  which  the  recipients  were  utterly 
unworthy,  and  to  which  they  had  no  possible 
claim  ;  so  that  the  transaction,  in  its  rela- 
tion to  infants,  was  not  merely  just,  but 
most  loving  and  gracious. 

§  39.  How  was  Circumcision  enforced  ? 

Neglect  of  the  seal  implied  unbelief  or  con- 
tempt of  the  promises ;  which  were,  there- 
upon, recalled ;  so  that  the  uncircumcised 
child, — having  no  claim  of  personal  merit, 
and  none  of  parental  fidelity  to  the  grace  of 
the  Covenant, — was  excluded  from  recogni- 
tion among  the  seed  to  whom  the  promises 
were  given. 

Gen.  xvii.  14. 

§  40.  Were  all  the  blessings  common  to 
the  whole  house  of  Abraham  ? 

Ishmael,  as  a  son  of  Abraham,  was  cove- 
nant heir  to  temporal  blessings,  and  to  the 
means  of  grace ;  and  the  spiritual  privileges 
held  forth  in  the  covenant,  were  as  accessi- 
ble, by  faith,  to  him  and  his  seed,  as,  to  the 
son  of  Sarah.  But  the  fulness  of  the  pro- 
mises as  to  the  coming  Seed,  belonged  to  Isaac. 

Gen.  xvii.  20-23  fxxi.  12,  13. 

§  41.  Under  this  constitution  who  com- 
posed the  Church  of  God  ? 


THE    PATRIARCHAL    DISPEXSATIOX.        27 

The  Church  under  the  Abrahamic  Cove- 
nant, consisted  of  professed  believers,  their 
children,  and  servants  belonging  to  the 
household. 

Gen.  xvii.  13 ;  Ex.  xii.  43-45,  48,  49. 

§  42.  Was  this  a  temporary  Covenant,  or 
is  it  of  permanent  authority  ? 

This  was  aii  everlasting  Covenant,  which 
pledged  its  blessings  to  believers  of  all  sub- 
sequent ages  and  nations  of  the  earth ;  and 
its  promises  and  privileges  belong  especially 
to  the  New  Testament  Church.  It  is  iden- 
tical with  the  Covenant  of  Grace. 

Gen.  xvii.  7 ;  Rom.  iv.  11-18 ;  ix.  6-8 ; 
Gal.  iii.  7,  19,  29  ;  Heb.  xi.  39,  40. 

5.  THE  PATRIARCHAL  DISPENSATION. 

§  43.  What  have  been  the  principal  periods 
in  the  dispensation  of  the  Covenant  ? 

There  are  three  principal  periods  in  the 
history  of  the  Covenant ; — the  patriarchal 
dispensation,  continuing  from  the  calling  of 
Abraham  to  the  exodus  from  Egypt, — the 
Levitical,  extending  thence  to  Christ, — and 
the  Christian,  included  between  the  first  and 
second  comings  of  Christ.     The  two  former 


28  THE    CHURCH    OF    CHRIST. 

are  sometimes  called  the  Old  Testament  dis- 
pensation ;  and  the  latter,  the  New. 

§  44.  What  ordinances  of  religion  have 
been  common  to  all  dispensations  ? 

The  singing  of  praises;^  prayer,  public  and 
private;^  the  observance  of  the  Sabbath;^ 
prophecy,  or  the  preaching  of  the  word  of 
God;^  covenanting;^  and  alms-giving,^  have 
been  ordinances  of  religion  in  all  ages  of  the 
Church. 

^  Job  XXXV.  10 ;  1  Chron.  vi.  31 ;  Eph.  v. 
19.  2  Gen.  xx.  17 ;  xxi.  33  ;  Job  xlii.  8  ;  2 
Chron.  vi ;  Eph.  vi.  18.  ^  Gen.  ii.  3;  Ex.  xvi. 
22,23,28-30;  xx.  8-11;  Rev.  i.  10.  ^2 
Pet.  ii.  5 ;  Deut.  xxxiii.  10 ;  Mark  xvi.  15. 
*  Gen.  xxviii.  20-23 ;  Neh.  ix.  38  ;  Acts  xviii. 
18.  ^  Job  xxix.  11-16;  xxxi.  19  ;  Deut.  xv. 
11 ;  Mat.  V.  42. 
^  §  45.  What  offices  have  been  common  to 
all  dispensations  ? 

The  Eldership  has  belonged  to  the  Church 
under  all  dispensations. 

Ex.  iii.  16,  18 ;  Num.  xi.  16 ;  Deut.  xxxi. 
28 ;  Tit.  i.  5. 

§  46.  What  was  the  characteristic  of  the 
patriarchal  constitution? 

The  characteristic  feature  of  the  patriar- 


THE    LEV^TICAL    DISPENSATION.  29 

chal  constitution  was  the  office  of  the  patri- 
arch, who  embodied  in  his  person  all  the 
functions  of  priesthood,  prophecy,  instruction 
and  government. 

Gen.  xii.  7;  xxvi.  25;  xxxv.  1;  Job  i.  5; 
xlii.  8;  Gen.  xxvii.  28,  29,  39,  40;  xlix. 
3-27 ;  xviii.  19. 

§  47.  How  did  the  Eldership  arise  out  of  the 
patriarchate  ? 

After  the  death  of  the  first  Patriarchs,  as 
the  people  multiplied,  the  patriarchal  func- 
tions descended  to  the  heads  of  families,  in  a 
distributive  gradation  of  authority,  deter- 
mined by  respect  to  the  concurrence  of  primo- 
geniture, age,  and  moral  qualifications.  Hence 
arose  the  office  of  the  Eldership. 

Ex.  iii.  16  ;  iv.  29;  Num.  xi.  16  ;  Deut.  i. 
15.  Comp.  Gen.  xxvii.  36;  xlix.  3,  4;  1 
Chr.  V.  1,  2  ;  Num.  i.  2. 


6.  THE  LEYITICAL  DISPENSATION. 

§  48.  What  event  introduced  the  Levitical 
dispensation  ? 

The  Levitical  dispensation  was  introduced 
by  the  institution  of  the  Sacrifice  of  the  Pass- 
3  * 


30  THE   CHURCH   OF   CHRIST. 

over  upon  the  occasion  of  the  slaying  of 
Egypt's  firstborn,  and  the  exodus  of  Israel. 

§  49.  What  was  the  Passover  ? 

The  Passover  was  a  family  Sacrament,  in 
which  a  lamb  or  kid  was  slain,  its  blood 
sprinkled  upon  the  lintel  and  doorposts  of  the 
house,  and  the  flesh  eaten  by  all  the  family, 
with  unleavened  bread  and  bitter  herbs  ;  as  a 
symbol  and  seal  of  the  redemption  of  Israel's 
firstborn  from  the  sword  of  the  destroying 
angel,  and  of  the  deliverance  of  Christ's  peo- 
ple from  the  bondage  of  Satan  and  the  curse, 
by  the  offering  of  his  blood;  and  their  spiri- 
tual nourishment  to  eternal  life. 

Ex.  xii.  3-13;  1  Cor.  v.  7,  8 ;  x.  3,  4. 

§  50.  How  did  the  Passover  affect  the  con- 
stitution of  the  Church  ? 

The  firstborn,  thus  saved  from  the  destroy- 
ing angel,  were  thereupon  set  apart  by  God 
as  holy  to  himself,  and  invested  with  the 
priestly  functions,  which  had,  heretofore,  be- 
longed to  the  Patriarchs  and  heads  of  fami- 
lies. 

Ex.  xiii.  2,  12,  15 ;    xix.  22 ;  xxiv.  5. 

§  51.  How  long  did  this  order  of  priest- 
hood continue  ? 

The  priesthood  of  the  firstborn  continued 


THE   LEVITICAL   DISPENSATION.  31 

until  they  were  superseded  by  the  investiture 
of  Aaron  and  the  Levites,  at  Sinai. 

Num.  iii.  12. 

§  52.  What  were  the  ordinary  officers  of 
the  Levitical  Church  ? 

The  ordinary  and  stated  officers  of  the 
Levitical  Church,  as  appointed  at  Sinai,  were 
Priests,  Levites,  and  Elders. 

Ex.  xxviii.  1 ;  Num.  iii.  6  ;  xi.  16  ;  Deut. 
xix.  12. 

§  53.  What  essential  difference  is  observ- 
able in  the  functions  of  these  officers  ? 

The  functions  of  some  of  these  officers  were 
essentially  typical,  whilst  those  of  others 
were  pastoral. 

§  54.  Who  were  the  typical  officers  ? 

Whilst  the  Aaronic  Priests  fulfilled  some 
pastoral  duties,  their  office  was,  even  in  this 
respect,  essentially  typical ;  they  originated, 
and  were  closely  identified,  with  the  taberna- 
cle and  temple  service ;  and,  of  necessity 
passed  away  with  that  typical  system  of 
which  the  temple  was  the  grand  center. 

Heb.  viii.  4,  5 ;  ix.  9-14. 

§  55.  To  what  class  did  the  Levites  be- 
long? 

In  the  essential  functions  of  their  office, 


32  THE    CHUHCII    OF    CHRIST. 

as  servants  of  the  Priests  and  temple,  the 
Levites  belonged  to  the  typical  system,  ori 
ginated  with  it,  and  with  it,  passed  away. 
In   giving   instruction,  they  acted    as  assis- 
tants to  the  ordinary  pastors  of  the  flock. 

§  b6.  Who  were  the  pastors  of  the  Old 
Testament? 

The  Elders  of  Israel  were  the  stated  pas- 
tors of  the  Old  Testament  Church;  it  being 
their  office,  to  govern  and  instruct  the  peo- 
ple. 

Jer.  iii.  15;  Isa.  xliv.  28;  Acts  xx.  28. 

7.  THE  PRIESTHOOD. 

§  57.  What  effect  had  the  call  of  Aaron 
upon  the  constitution  of  the  Church  ? 

The  priesthood  which  had  heretofore  been 
exercised  by  the  firstborn,  who  werev  distri- 
butive representatives  of  the  several  families 
of  Israel,  was  now,  by  an  emphatically  vica- 
rious substitution,^  vested  in  the  tribe  of  Levi 
and  family  of  Aaron,  who  were  representa- 
tives,— not  distributively,  but  in  common,  of 
all  Israel.^  The  essential  unity  of  the 
Church  in  her  one  Head  was  thus  signalized 
and  sealed. 


THE    PRIESTHOOD.  33 

'  Num.  iii.  39,  43,  45-47.  '  Num.  iii.  10  ; 
Ex.  xxviii.  11,  12,  30,  38 ;  xxix.  44-46. 

§  58.  How  were  the  Priests  appointed  ? 

Aaron  and  his  sons  were  expressly  called 
of  God,  and  ordained  to  the  priesthood  by 
Moses,  who  was  "to  him  instead  of  God,"' 
by  washing  them  with  water,  investing  them 
with  the  priestly  garments,  anointing  them 
with  the  holy  oil,  offering  Sacrifices  of  conse- 
cration for  them,  and  sprinkling  them  with 
the  sacrificial  blood  mingled  with  the  oil; 
whereupon  the  priesthood  was  made  here- 
ditary in  the  family  of  Aaron.^ 

'  Heb.  V.  4;  Ex.  iv.  16.  '  Ex.  xl.  12-15; 
xxix.  9;  Lev.  viii.  1-30  ;  xvi.  32. 

§  59.  What  was  signified  by  the  washing 
with  water  ? 

The  washing  of  the  Priests  by  Moses,  ap- 
pears to  have  signified  the  holiness  with 
which  the  Father,  by  his  Spirit,  clothed  the 
humanity  of  the  Son,  in  constituting  him  our 
great  High  Priest. 

Heb.  vii.  26;  x.  5-10;  Luke  i.  35. 

§  60.  What  was  the  significance  of  the 
holy  anointing  oil? 

The  holy  anointing  oil,  poured  upon 
Priests,  Kings   and  Prophets,  was  a  symbol 


34  THE    CHURCU    OF    CHRIST. 

of  the  comforting,  enlightening  and  guiding 
presence  of  the  Holy  Spirit,  bestowed  upon 
the  Son  of  God,  in  his  investiture  as  Mes- 
siah.^ It  sealed  to  the  recipients,  a  like  pre- 
sence of  the  Holy  Spirit,  sustaining  and  di- 
rectinor  them,  in  the  fulfilment  of  their  re. 
spective  offices.^ 

1  Isa.  Ixi.  1 ;  Luke  iv.  18,  21 ;  Ps.  xlv.  7 ; 
ii.  2 ;  Ixxxix.  20,  21.  ^  i  Sam.  x.  1,  9, 10 ;  xi. 
6 ;  xvi.  13,  14 ;  1  Kings  xix.  15,  16 ;  Ex. 
XXX.  23-33. 

§  61.  How  were  the  Priests  divided  ? 

All  the  sons  of  Aaron  were  Priests,  and 
qualified  to  perform  the  ordinary  functions 
of  the  office  ;  but  the  head,  or  chief  Elder  of 
the  family,  was  the  High  Priest,  and  alone 
competent  to  fulfil  its  most  important  duties. 

Heb.  ix.  6,  7 ;  Lev.  xvi.  32,  33. 

§  62.  What  were  the  functions  of  the 
priesthood  ? 

The  Priests  were  mediators  between  Israel 
and  God,  whose  office  it  was,  to  ofier  upon 
the  altar  the  sin  ofi'erings  and  other  oblations 
of  the  people, — to  make  intercession  and 
atonement  on  their  behalf, — to  inquire  for 
them  by  Urim  and  Thummim, — to  teach  them 
when  assembled  before  the  Lord,   his  laws 


THE   PRIESTHOOD.  35 

and  statutes, — to  judge  them,  in  the  last  re- 
sort according  thereto, — and  to  bless  them. 

Lev.  vi.  7  ;  vii.  7, 12  ;  Ex.  xxviii.  30  ;  Deut. 
xxxiii.  10;  xvii.  9;  Mai.  ii.7;  Num.  vi.  23-27. 

§  63.  What  was  the  peculiar  office  of  the 
High  Priest  ? 

Whilst  the  other  Priests  ministered,  daily, 
in  the  first  tabernacle  or  Holy  Place,  ^ — the 
High  Priest,  once  every  year,  on  the  day  of 
atonement,  entered  through  the  vail,  into 
the  Holy  of  Holies,  and  sprinkled  the  ark 
and  mercy-seat  with  the  blood  of  atone- 
ment.'^ 

^  Heb.  ix.  6 ;  Num.  xviii.  1,  7  ;  xxviii.  2, 
3.    '^  Lev.  xvi. 

§  64.  What  was  the  design  of  these  ordi- 
nances? 

The  Priests,  in  all  their  functions,  were 
types  setting  forth  to  Israel  the  offices  of  the 
Lord  Jesus  Christ,  whose  one  entrance  into 
heaven  and  intercession  in  the  presence  of 
God  for  us  was  pre-eminently  typified  by  the 
entrance  of  the  High  Priest,  once  a  year,  into 
the  Holy  of  Holies. 

Heb.  ix.  9-28. 

§  65.  Where  were  the  Priests  stationed  ? 

The  Priests  were  stationed  at  the  sanctuary 


36  THE    CHURCH    OF    CHRIST. 

where  alone  the  law  permitted  the   ordinary 
offering  of  sacrifices. 

Num.  iii.  10 ;  Lev.  xvii.  4,  5 ;  Deut.  xii. 
13,  14. 

8.  THE  LEVITES. 

§  66.  "What  occasioned  the  call  of  the 
Levites  ? 

The  tribe  of  Levi,  having  atoned  with  the 
sword  for  the  idolatry  of  the  golden  calf, 
God  commanded  them  to  be  taken  to  minis- 
ter before  him,  instead  of  the  firstborn  ;  who, 
as  Priests,  doubtless  officiated  in  the  idola- 
trous festival. 

Ex.  xxxii.  26-29 ;  Deut.  xxxiii.'  8-11 ; 
Num.  iii.  6-13  ;  45-47  ;  viii.  16-19. 

§  67.  How  were  the  Levites  set  apart  ? 

The  Levites  were  cleansed  by  the  sprink- 
ling of  their  persons  with  water,  and  other 
rites  of  purifying ;  and  then  brought  before 
the  tabernacle,  and  there  devoted,  as  an 
offering  of  Israel  to  the  Lord,  by  the  laying 
on  of  the  hands  of  the  whole  congregation ; 
and  the  offering  of  sacrifices. 

Num.  viii.  7-13. 

§  68.  What  were  the  duties  of  the  Levites  ? 

The  Levites  ministered  to  the  Priests  at 


THE    ELDERS.  37 

the  sanctuary,  fulfilling  the  more  laborious 
offices  there  requisite.^  A  portion  of  them 
conducted  the  musical  services  of  the  temple.^ 
Others  were  appointed  as  judges,  to  teach 
the  people  the  knowledge  of  the  divine  law, 
and  determine  causes  in  accordance  there- 
with.^ They  constituted  the  learned  class  ; 
and  would  seem  to  have  been  the  lawyers  and 
scribes  of  the  New  Testament ;  the  tribal 
designation  occurring  but  three  times  in  that 
part  of  the  Scriptures."*  With  such  func- 
tions and  relations  to  all  Israel,  they  were  dis- 
tributed in  towns  and  villages  throughout 
the  nation,  without  landed  interest,  or  cares 
of  agriculture.^ 

'Num.  iii.  6-9;  iv.  1-49:  1  Chr.  xxiii. 
27-32.  2 1  Chr.  xxiii.  5  ;  xxv.  1-7.  ^  Deut. 
xxxiii.  10;  1  Chr.  xxiii.  4;  2  Chr.  xvii.  7-9; 
XXX.  22;  xxxv.  3;  Neh.  viii.  7-9.  '^Luke 
X.  32  ;  John  i.  19 ;  Acts  iv.  36.  ^  Deut. 
xxxiii.  10  :  Num.  xxxv.  8 ;  Josh.  xiii.  33. 


9.  THE  ELDERS. 

§  69.  What  were  the  Elders  ? 
The  Elders  were  the   ordinary  rulers  and 
teachers  of  the  Church  of  Israel. 
4 


38  THE   CHURCH    OF   CHRIST. 

§  70.  How  did  the  office  arise  ? 

The  office  of  the  Eldership  grew  out  of 
the  prerogatives  of  the  firstborn. 

§  71.  Whence  did  these  originate  ? 

The  prerogatives  of  the  firstborn  originated 
from  the  fact  that  they  were  the  beginning 
of  the  strength  of  the  father's  house,  and 
from  their  superior  age,  with  its  attendant 
qualifications  ;  with  ultimate  reference,  in 
both  respects,  to  the  Only  Begotten  Son,  who 
is  the  firstborn  among  many  brethren. 

Gren.  xlix.  3 ;  Rom.  viii.  29. 

§  72.  What  were  the  prerogatives  of  the 
firstborn  ? 

To  the  firstborn  belonged  pre-eminence  of 
dignity  and  power,  the  priesthood,  and  a 
double  portion  of  the  inheritance. 

Gen.  xlix.  3 ;  Ex.  xiii.  2 ;  Deut.  xxi.  17. 

§  73.  Did  these  invariably  attach  to  the 
firstborn  ? 

The  rights  of  the  firstborn  might  be  for- 
feited, whereupon  they  passed  to  the  next  in 
the  order  of  age. 

§  74.  What  remarkable  illustrations  are 
there  of  this  ? 

Esau  sold  his  birthright  to  Jacob.  Reu- 
ben, Jacob's  firstborn,  forfeited  his  right  by 


THE    ELDERS.  39 

incest ;  Simeon  and  Levi,  the  next  heirs, 
were  deprived  of  theirs  for  their  treachery 
with  the  men  of  Shechem ;  and  the  inheri- 
tance was  divided ;  Judah,  the  next  son  of 
Leah,  was  made  heir  to  the  government ; 
JosejDh,  Rachel's  firstborn,  received  the  dou- 
ble portion,  and  became  two  tribes ;  whilst 
Levi  recovered  part  of  the  birthright,  in  ac- 
quiring the  priesthood. 

Gen.  XXV.  33,  34 ;  xlix.  3-7,  9,  10  ;  1 
Chron.  V.  1,  2. 

§  75.  To  whom  then  belonged  the  govern- 
ment, in  Israel ? 

The  government  was  exercised  by  those 
who  combined  the  most  eminent  moral  quali- 
fications with  primogeniture.  It  vested  ordi- 
narily in  the  heir  of  an  elder  branch  of  the 
family, — who  was  hence  called,  the  Elder;  but 
not  always  in  the  oldest  person,  nor  heir 
of  the  oldest  branch. 

Num.  xi.  16  ;  Deut.  i.  13-15. 

§  76.  How  were  the  Elders  designated  ? 

The  Elders  were  designated  by  the  voice 
of  the  people. 

Deut.  i.  13-15 ;  xvi.  18  ;  Jud.  xi.  11 ;  2 
Sam.  vi.  1. 

§  77.  How  was  the  government  organized  ? 


40  THE    CHURCH    OF    CHRIST. 

In  the  continual  growth  and  subdivision 
of  tribes  and  families,  their  respective 
heads  or  elders,  held  the  posts  of  dignity,  as 
rulers  respectively  of  tribes,  of  thousands, 
of  hundreds,  of  fifties,  and  of  tens  ;  not  upon 
a  scale  of  numerical  accuracy,  but  according 
to  the  gradation  of  numbers  resulting  from 
the  tribal  subdivisions  of  tribe-families,  chief 
houses,  houses  of  fathers,  and  households.* 
Of  these  various  grades  of  families  or  clans, 
the  head  or  ruler,  in  his  relation  as  rep- 
resentative of  its  ancestor,  was  called  Fa- 
ther,^ and,  in  regard  to  his  primogeniture, — 
Elder. 

'  Num.  i.  4-16  ;  Deut.  i.  15 ;  Ex.  xii.  3  ; 
Num.  i.  2 ;  iii.  24,  30,  35  ;  xxv.  14 ;  Josh. 
vii.  17,  18;  xiv.  1  ;  2  Chron.  xxxv.  4,  5. 
2  Num.  xxxi.  26  ;  1  Chr.  ix.  34 ;  xxiv.  31 ; 
xxvi.  31,  32;  2  Chron.  xxvi.  12;  Ezra  i.  5; 
Neh.  vii.  TO. 

§  78.  What    were   the   duties  of  the  El- 
ders ? 

The  Elders  were  appointed  to  decide  all 
questions  of  litigation  arising  in  their  re- 
spective jurisdictions,  according  to  the  law 
of  God ;  to  execute  its  sentence  against 
transgressors;  and  with  the  co-operation  of 


THE    ELDERS.  41 

the  Levites,  to  teach  the  people  the  good 
knowledge  of  the  Lord.  '^ 

Deut.  xxi.  18-21;  Num.  xi.  16,  17; 
Deut.  i.  15,  16  ;  xxxi.  9-13.  Proofs  of  §131. 

§  79.  Did  the  Elders  of  Israel  exercise 
legislative  powers  ? 

God  himself  was  the  only  law-giver  in 
Israel.  The  laws  given  by  him  could  neither 
be  set  aside,  modified,  nor  supplemented  by 
any  human  authority ;  and  it  was  the  sole 
duty  of  the  Elders  and  officers  to  execute  the 
laws  which  were  thus  divinely  enacted. 

Isa.  xxxiii.  22  ;  Deut.  iv.  1,  2  ;  xii.  32 ; 
xiii.  4. 

§  80.  What  was  the  Sanhedrim  ? 

The  Sanhedrim  was  an  administrative  coun- 
cil, consisting,  originally,  of  seventy  Elders, 
who  were  associated  with  Moses  in  the  execu- 
tive management  of  the  affairs  of  the  nation. 

Num.  xi.  16,  17,  24-30. 

§  81.   How  did  this  body  originate  ? 

Even  in  Egypt  there  seems  to  have  been  a 
certain  number  of  the  chief  Elders,  who  ex- 
ercised a  general  charge  over  the  affairs  of 
the  nation ;  and  who,  as  its  recognized  re- 
presentatives, were  known  by  the  distinctive 
designation  of,  ''the  Elders  of  Israel."^  At 
4  * 


42  THE   CHURCH   OF   CHRIST. 

Sinai,  seventy  men  thus  designated  were 
called  With  Moses,  Aaron,  Nadab,  and  Abihu, 
to  the  foot  of  the  mount,  saw  and  feasted  in 
the  presence  of  God,  and  were  left  there  to 
await  the  return  of  Moses,  when  he  ascended 
the  mount  to  receive  the  tables  of  the  law.^ 
After  leaving  Sinai,  Moses,  complaining  of 
the  burden  of  the  administration,  aggravated 
by  the  frequent  rebellions  of  the  people, 
was  commanded  to  bring  before  God  seventy 
men,  whom  he  knew  to  be  "  the  Elders  of  the 
people  and  officers  over  them."  These  God  en- 
dowed with  the  Spirit  and  ordained  to  join  with 
Moses  in  the  administration.^  The  style  of 
description  here  used,  and  the  incident  respect- 
ing Eldad  and  Medad,"*  would  seem  clearly  to 
indicate  this  seventy  to  have  been  a  body  of 
men  already  well  known ;  in  all  probability 
identical  with  the  seventy  who  at  Sinai  saw  the 
God  of  Israel,  and  with  the  Elders  of  Israel 
who  accompanied  Moses  into  the  presence  of 
Pharaoh.  They  probably  consisted  of  the 
twelve  princes  of  the  tribes,  and  fifty-eight 
others  of  a  grade  of  authority  next  below  them. 
'  Ex.  iii.  16-18;  xii.  21;  xvii.  5;  xviii.  12; 
Num.  xi.  30.  =^Ex.  xxiv.  1,  9-14.  ^Num.  xi. 
16, 17,  24-30.  '  Ibid.  26-29. 


OTHER  OT'FICERS — THE   KINGS.  43 

§  82.  What  was  the  subseqaent  history  of 
the  Sanhedrim  ? 

Whilst  no  significance  seems  to  have  been 
attached  to  the  particular  number  seventy, 
the  council  of  "the  Elders  of  Israel,"  con- 
tinued to  be  a  recognized  body;^  and  was 
called  together  from  time  to  time,  as  the  cir- 
cumstances of  the  nation  required  it.'^  After 
the  captivity,  it  was  reorganized,  and  fixed 
at  seventy  members,  and  was  that  council  or 
senate  before  which  Jesus  and  his  disciples 
were  brought.^ 

^  Compare  Numb.  xi.  16,  30;  Deut.  xxvii. 
1;  xxxi.  9;  Josh.  vii.  6.  ^  Josh.  xxiv.  1; 
Judges  xxi.  16 ;  1  Sam.  viii.  4;  2  Sam.  v.  3; 
1  Kings  viii.  3  ;  1  Chr.  xxi.  16.  ^  Mat.  xxvi. 
47,  57,  59;  Acts  iv.  8,  15;  v.  21;  xxii.  30; 
xxiii.  1,  6,  15,  28. 

10.  OTHER  OFFICERS.— THE  KINGS. 

§  83.  What  other  officers  were  given  to  the 
Old  Testament  Church  ? 

The  Old  Testament  Church  was  endowed 
with  a  number  of  other  officers,  such  as  Moses 
and  Joshua,  the  Judges,  Kings,  Presidents 
of  the  captivity,  and  Prophets. 


44  THE    CHURCH    OF    CHRIST. 

§  84.  What  relation  did  they  sustain  to  the 
Church  ? 

Except  the  Kings,  they  all  were  extraor- 
dinary officers,  sent  in  view  of  special  emer- 
gencies of  the  Church,  and  were  all  types  of 
the  Lord  Jesus  Christ  in  the  various  func- 
tions of  his  office,  as  her  redeemer  from 
Satan's  bondage,  her  deliverer  from  all  ene- 
mies, her  ruler  and  teacher,  and  her  leader 
into  the  rest  of  Canaan. 

Isa.  xxxii.  22;  Deut.  xviii.  18;  Acts  iii.  22. 

§  85.  What  were  the  Kings  ? 

According  to  the  Levitical  constitutions, 
God  himself  was  the  only  King,  or  supreme 
governor  of  Israel.  But  the  kingly  office 
was  afterward  superadded  to  the  system,  and 
the  house  of  David  became  therein  the  stand- 
ing type  of  Messiah's  royalty,  as  the  family 
of  Aaron  was  of  his  priesthood. 

1  Sam.  viii.  7,  8;,  x.  19;  xii.  12;  Psalm 
ii.  6;  Ixxxix.  20,  35-37;  Acts  ii.  25-36. 

§  86.  How  was  monarchy  introduced  ? 

Israel  having  demanded  a  King,  Samuel 
was  commissioned  to  admonish  them  that  this 
was  a  rejection  of  God  himself  from  being 
their  King;  and  yet  to  accede  to  their  per- 
sistent request;  with  the  provision,  that  their 


OTHER   OFFICERS — THE   KINGS.  45 

Kings  should  be  God's  vicegerents,  and  that 
the  divine  law  should  be  the  unalterable  con- 
stitution of  the  kingdom. 

1  Sam.  viii.  7;  x.  25 ;  xii.  13-15,  25;  xv. 
22,  23. 

§  87.  How  were  the  Kings  designated  ? 

God,  as  paramount  sovereign  of  the  nation, 
appointed  Saul  to  the  throne  ;  and,  upon  his 
rebellion,  set  him  aside  and  called  David ;  to 
whom  and  to  his  seed  he  gave  the  kinordom 
by  a  perpetual  covenant. 

ISam.  ix.  16;  xv.  23;  xvi.  12,  13;  2  Sam. 
vii.  16;  Ps.  Ixxxix.  4. 

§  88.  How  were  the  Kings  set  apart  ? 

The  Kings  were  set  apart  to  their  office  by 
anointing  them  with  the  holy  oil. 

1  Sam.  X.  1;  xvi.  12,  13 ;  1  Kings  i.  34, 
39  ;  2  Kings  ix.  6  ;  xi.  12  ;  Above,  §  60. 

§  89.  What  was  the  function  of  the  Kings  ? 

The  Kings  were  executive  officers,  whose 
authority  was  strictly  limited  to  the  enforc- 
ing of  the  law  of  God,  which  they  could 
neither  change  nor  set  aside. ^  They  were 
also  the  commanders  of  the  armies  for  the 
defense  of  Israel  and  the  execution  of  the  di- 
vine judgments  upon    her   enemies.'^ 

^Deut.  xvii.  14-20;    1  Sam.  xv.  22,  23; 


46  THE   CHURCH   OF   CHRIST. 

1  Kings  ii.  1-4;  1  Chr.  xxii.  12,  13;  xxviii. 
5,  7;  xxix.  19;  1  Kings  xi.  11,  33-38.  ^  i 
Sam.  ix.  16  ;  x.  1 ;  xv.  1-3. 

§  90.  Were  any  of  these  offices  purely  se- 
cular ? 

Israel  was  a  holy  nation,  a  kingdom  of 
priests,  whose  very  existence  was  founded  in 
the  Abrahamic  covenant,  fidelity  to  which  was 
the  sole  and  essential  condition  of  citizenship. 
God  himself  was  her  King, — the  author  of 
her  laws,  and  official  superior  of  her  officers ; 
all  whose  duties  were  functions  of  divine  au- 
thority, subject  in  every  ordinary  case,  to  re- 
vision and  ultimate  judgment  at  the  tribunal 
of  the  Sanhedrim  or  council  of  seventy,  where 
He  presided  by  Urim  and  Thummim ; — so 
that  there  were  no  merely  secular  offices  pro- 
per to  Israel. 

Ex.  xix.  6  ;  Deut.  i.  IT ;  Ex.  xviii.  26  ; 
Num.  xi.  17  ;  Deut.  xxi.  5  ;  Ex.  xxviii.  30  ; 
Num.  xxvii.  21;  Jud.  xx.  18,  23,  26-28;  1 
Sam.  xxiii.  6,  9-12;  xxviii.  6. 

11.  PRIVILEGES  OF  ISRAEL. 

•  §  91.  What  privileges  belonged  to  the  mem- 
bers of  the  Old  Testament  Church  ? 


PRIVILEGES   OF   ISRAEL.  47 

The  privileges  enjoyed  by  the  members  of 
the  Old  Testament  Church  embraced  the  pro- 
mises and  seals  of  the  covenant ; — a  title  to 
God  as  the  God  of  Israel;  to  Canaan,  as  the 
type,  and  heaven,  as  the  inheritance  of  faith ; 
to  Circumcision,  the  Baptisms,  Passover,  Sa- 
crifices, and  other  ordinances  of  the  taberna- 
cle and  temple  service;  and  to  the  social 
privileges,  the  instructions,  and  the  worship 
enjoyed  by  the  people  in  their  local  commu- 
nities. 

Deut.  iv.  7,  8;  v.  33 ;  vi.  3-9,  24,  25. 

§  92.  Did  these  privileges  belong  to  all 
the  natural  offspring  of  Abraham? 

Isaac  only  of  all  the  sons  of  Abraham  re- 
tained possession  of  the  privileges  of  the 
Church; — of  his  sons,  Esau  forfeited  the 
blessing,  and  of  Jacob's  seed  many  were  ex- 
cluded. 

Gen.  xxi.  12  ;  xxv.  32-34  ;  xxviii.  4;  Num. 
xiv.  23 ;  xix.  20. 

§  93.  To  whom  then  did  these  pertain? 

All  clean  persons  were  entitled  to  the 
privileges  of  the  Church  of  Israel. 

Gen.  XXXV.  2 ;    Lev.  xv.  31 ;  Num.  ix.  13. 

§  94.  Who  were  the  unclean  ? 

There  were  two  classes  of  unclean  persons. 


48  THE   CHURCH   OF   CHRIST. 

— those  who  were  temporarily  defiled  with 
ceremonial  uncleanness ;  and  those  who  were 
permanently  unclean,  such  as  the  leper,  the 
bastard,  and  the  uncircumcised. 

§  95.  "What  were  the  provisions  concerning 
these  respectively  ? 

The  ceremonially  unclean  were  suspended 
from  the  social  and  public  privileges  of  re- 
ligion, until  the  prescribed  process  of  purifi- 
cation was  accomplished;  the  leper,  until  he 
was  healed  and  cleansed  ;  the  bastard  was  ex- 
cluded for.  ten  generations  ;  and  the  uncir- 
cumcised, until  he  submitted  to  that  rite. 

Num.  xix.  19;  Lev.  vii.  20;  xiv.  3-9; 
Deut.  xxiii.  2 ;  Ex.  xii.  48. 

§  96.  What  was  the  eifect  of  thp,se  regula- 
tions ? 

The  eff'ect  of  these  regulations  was  to  ad- 
monish all,  of  the  holiness  which  becomes 
God's  house ;  and  to  exclude  from  the  com- 
munion of  Israel  all  whose  faith  was  not  ade- 
quate to  induce  a  diligent  conformity  of  their 
lives  and  conduct  to  the  requirements  of  the 
divine  law. 

§  97.  Were  the  privileges  restricted  to 
Abraham's  natural  seed  ? 

With  certain  specific  exceptions,  the  privi- 


PRIVILEGES    OF    ISRAEL.  49 

leges  of  the  Church  were  as  free  to  the  Gen- 
tiles as  they  were  to  Israel. 

Ex.  xii.  49;  Num.  ix.  14;  xv.  15,  16;  1 
Kings  viii.  41-43;  ix.  3. 

§  98.  What  were  the  exceptions  ? 

The  children  of  Moab  and  Ammon  were 
for  special  reasons,  excluded  for  ten  genera- 
tions, and  the  Egyptians  and  Edomites  for 
three. 

Deut.  xxiii.  3,  7,  8. 

§  99.  What  then  was  the  condition  of  mem- 
bership in  the  Levitical  Church  ? 

With  these  exceptions, — to  all  alike, 
whether  of  Israel  or  the  Gentiles,  the  condi- 
tion of  membership  in  the  Levitical  Church 
was  one  and  the  same, — professed  acceptance 
of  God,  as  their  God, — implying  faith  in  his 
promises,  and  obedience  to  his  laws. 

Ex.  xii.  48,  49  ;  Num.  ix.  14;  xv.  14-16  ; 
Heb.  xi.  8;  Rom.  iv.  11-14;  Euth  i.  16; 
ii.  12. 

§  100.  What  eifect  had  the  erection  of  the 
temple  upon  the  constitution  of  the  Church  ? 

Upon  the   erection  of  the  temple,  the  ark 

and  the  annual  festivals,  which  had  previously 

removed  from  place  to  place,  were  located 

permanently  there;  the  Priests  and  Levitea 

5 


50  THE    CHURCH    OF   CHRIST. 

were  distributed  into  courses,  and  assigned 
to  stated  tours  of  duty  ;  and  the  prescriptions 
of  the  law  were  more  systematically  observed ; 
but  otherwise  there  was  no  modification  in 
the  system. 

Deut.  xii.  5;  2  Chr.  vi.  41;  vii.  16;  viii. 
13,  14. 

12.  THE  ORDINANCES. 

§  101.  What  were  the  principal  ordinances 
of  public  worship  and  instruction  ? 

Beside  the  daily  services  of  sacrifice  and 
song  at  the  temple,  all  the  males  were  re- 
quired to  assemble  there,  three  times  a  year, 
to  observe  the  feasts  of  the  Passover,  of  weeks, 
and  of  tabernacles, — to  celebrate  the  praises 
of  God,  and  receive  instruction  out  of  his 
law;  the  whole  of  which  was  read  publicly 
every  seventh  year,  in  the  year  of  release,  at 
the  feast  of  tabernacles,  when  all  Israel,  men, 
women  and  children,  were  required  to  be  pre- 
sent. 

Deut.  xvi.  16;  xxxi.  10-13;  Neh.  viii.  1-3, 
18;  Lukeii.  41,  46. 

§  102.  What  were  the  Sacraments  of  the 
Levitical  dispensation  ? 


THE    ORDINANCES.  51 

The  Sacraments  of  the  Levitical  dispensa- 
tion were  Sacrifice,  Circumcision,  the  Pass- 
over, and  Baptism. 

Above,  §§  21,  3d,  49. 

§  103.  How  many  kinds  of  washings  were 
instituted  ? 

There  were  two  kinds  of  washings  under 
the  Levitical  dispensation  ;  those  which  were 
for  the  cleansing  of  minor  ceremonial  defile- 
ments, and  the  Baptism  of  purification  for 
sin. 

§  104.  Were  these  both  Sacramental? 

Only  the  Baptism  of  purification  for  sin 
was  Sacramental,  as  it  alone  was  a  seal  to 
covenant  promises.'  The  other  was  a  moni- 
tory symbol  of  the  cultivation  of  personal 
holiness  by  the  believer. ^ 

'  Heb.  ix.  19,  20  ;  Ex.  xxiv.  5-8.  ^  jga. 
i.  16  ;  Jer.  iv.  14 ;  2  Cor.  vii.  1. 

§  105.  Wherein  did  the  baptismal  Sacra- 
ment consist  ? 

The  baptismal  Sacrament  consisted  in 
sprinkling  the  person  of  the  unclean  with  the 
water  of  separation, — which  was  living,  that 
is,  pure  running  water,  in  which  had  been 
mingled  sacrificial  blood  or  ashes,  with  scar- 
let wool,  cedar-wood  and  hyssop. 


52  THE    CHURCH    OF    CHRIST. 

Lev.  xiv.  4-7  ;  Num.  xix.  17-19 ;  Heb. 
ix.  19. 

§  106.  Wherein  did  this  Baptism  differ 
from  the  other  washings  as  to  the  adminis- 
trator ? 

Those  washings  which  signified  the  culti- 
vation of  personal  holiness, — the  putting  away 
of  the  filthiness  of  flesh  and  spirit, — were 
performed  by  the  subject  himself;^  whilst 
those  which  were  symbols  of  gifts  bestowed 
were  administered  to  the  recipients  by 
others, — by  Moses,  when  acting  as  High 
Priest, — by  the  Priests, — and  by  any  clean 
person  belonging  to  the  "kingdom  of 
Priests.  "2 

'  Lev.  xi.  40  ;  xiv.  8,  9  ;  xv.  5-13.  ^  Heb. 
ix.  19-24 ;  Ex.  xxiv.  8 ;  Num.  viii.  7 ; 
Num.  xix.  19 ;  Ex.  xix.  6. 

§  107.  How  did  they  differ  as  to  the  mode 
of  application  ? 

All  those  Baptisms  which  were  designed 
to  symbolize  grace  from  above,  purifying  the 
unclean,  were  administered  by  sprinkling  the 
person;  in  allusion  to  the  descent  of  rain  from 
heaven  ;^  whilst  the  others  were  performed 
by  a  free  use  of  water,  without  direction  or 
restriction,  as  to  the  mode  of  application.'^ 


THE    ORDINANCES.  53 

^  Psalm  Ixxii.  6  ;  Isa.  xliv.  3  ;  xxxii.  15, 
16  ;  Ezek.  xxxvi.  25-27.  ^  Lev.  xv.  5-13  ; 
xvi.  4  ;  Isa.  Hi.  11. 

§  108.  To  whom  was  Baptism  adminis- 
tered ? 

Baptism  was  the  seal  of  investiture  with 
covenant  privileges  ;  and  as  such,  was  admin- 
istered, originally,  to  the  whole  congregation 
of  Israel,  upon  their  exodus  from  Egypt, 
and  entrance  into  covenant  with  God  at 
Sinai  ;^  subsequently,  to  the  Levites,  upon 
their  consecration,^ — to  such  as  having  been 
excluded  from  the  communion  of  Israel,  for 
leprosy,  were  healed  and  restored,^ — to  those 
who  had  been  under  suspension,  for  defile- 
ment by  the  dead,^ — and  to  Gentiles  upon 
admission  to  the  Church  and  privileges  of 
Israel.^  It  was  also  applied  to  dwellings, 
furniture  and  utensils,  which  had  been  de- 
filed with  the  dead.^ 

'  Heb.  ix.  19 ;  Ex.  xxiv.  6-8.  ^  Num.  viii. 
7.  3  Lev.  xiv.  4-7  ;  49-53.  "  Num.  xix.  18, 
19  ;  xxxi.  19,  22,  23.  ^Num.  xxxi.  19,  23. 
(Is  not  this  ordinance  the  key  to  the  mean- 
ing of  Paul  in  1  Cor.  xv.  29  ?— "  If  the  dead 
rise  not,  what  means  that  baptism  from  death 
which  implies  to  the  recipient  deliverance 
5* 


54  THE    CHURCH    OF    CHRIST. 

from  it,  bj  the  indwelling  Spirit  shed  down 
as  the  Spirit  of  life,  not  to  the  soul  only,  but 
to  the  body  also."  See  Rom.  viii.  2,  II. 
That  the  ceremonial  law,  and  therefore  this 
baptism,  was  still  observed  in  the  Christian 
church,  when  Paul  Avrote  this  argument,  see 
below,  §§  142—149.) 

§  109.  What  was  the  meaning  of  this  Bap- 
tism? 

This  Sacrament  signified  and  sealed  the 
cleansing  efficacy  of  the  blood  and  Spirit  of 
the  slain,  yet  living  and  ascended  Saviour,' 
shed  down  from  heaven  ;  by  which  are  given 
spiritual  life  to  the  soul,  purging  from  the 
guilt  and  defilement  of  sin,  and  deliverance, 
in  the  resurrection,  from  the  power  of 
death.^ 

'  Lev.  xiv.  5,  7.  ^  John  iii.  5 ;  Ps.  li.  5-11 ; 
Heb.  ix.  19-24 ;  Rom.  viii.  11 ;  1  Cor.  xv. 
29.     Compare  below,  §  205. 

§  110.  What  meant  the  variations  in  the 
preparation  of  the  elements  ? 

The  only  variations  between  the  Baptism 
of  the  congregation  and  of  the  leper,  were  of 
such  a  nature  as  were  incident  to  the  appro- 
priate use  of  larger  animals  in  the  former 
case  than  in  the  latter.     For  the  unclean  by 


THE    ORDINANCES.  55 

the  dead, — since  sacrifice  was  unlawful,  ex- 
cept at  the  sanctuary, — the  ashes  of  purify- 
ing were  provided,  as  containing  all  the  pre- 
scribed elements,  in  a  form  suitable  for  con- 
veyance thence  to  every  part  of  the  land, 
and  for  being  kept  in  readiness  for  the  ordi- 
nary emergency  of  death ;  and,  instead  of 
the  priests,  any  clean  person  was  allowed  to 
administer  it,  for  the  manifest  reason,  that 
often  there  might  be  no  priest  accessible. 

Num.  xix.  9,  10, 18-20  ;  Deut.  xii.  13, 14. 

§  111.  What  mention  is  made  of  this  Bap- 
tism in  the  New  Testament? 

Beside  the  Baptism  of  John,^  the  washings 
and  Baptisms  of  their  persons  and  utensils 
which  were  used  by  the  Pharisees,  would 
seem  evidently  identical  with  the  Levitical 
washings  and  the  Baptism  of  purification 
for  sin,  multiplied  by  the  Pharisees  beyond 
what  was  written,  through  an  overmuch  right- 
eousness,— the  latter,  probably  under  the  pre- 
tence that  in  the  course  of  their  walks  they 
might  unwittingly  have  come  in  contact  with 
a  human  bone,  or  grave,  or  with  one  defiled 
by  the  dead.^ 

^  Below,  §202.  ^  Mark  vii.  2-4,  — In 
the  original,  the  second  and  third  verses  read 


56  THE    CHURCH    OF    CHRIST. 

"unwashen,"  and  "wash;"  but  in  verse  4  it 
is,  "except  they  baptize,"  and  "baptisms  of 
cups,"  &c.    See  Num.  xix.  18;  Heb.  ix.  10. 

§  112.  What  were  the  duties  of  family  re- 
ligion in  Israel  ? 

Heads  of  families  were  required  to  have 
their  male  children  circumcised,  at  eight  days 
old, — to  instruct  their  households  assiduously 
in  the  law  of  God,  and  in  the  history  of  his 
dealings  with  Israel, — to  exercise  discipline 
upon  them  and  enforce  obedience  to  the  di- 
vine law, — and  to  take  them  up  to  the  assem- 
blies, at  the  three  annual  feasts. 

Gen.  xvii.  12;  Ex.  iv.  24,  25;  Deut.  vi. 
7-9,20-25;  xxi.  18;  1  Sam.  iii.  13;  Ex. 
xxxiv.  23;  Deut.  xvi.  11,  14,  16. 


13.  THE  SYNAGOGUE. 

§  113.  What  other  provision  was  made  for 
social  instruction  and  worship  ? 

The  sanctity  of  the  Sabbath,  the  function 
of  the  Levites  as  teachers,  and  their  disper- 
sion throughout  the  land,  the  duty  of  the 
Elders  to  know  the  law,  to  disseminate  that 
knowledge,  and  to  rule  according  thereto, 
and  the  duty  of  all  to  cultivate  ac(][uaintance 


THE    SYNAGOGUE.  57 

with  the  divine  will,  would  seem  to  imply  a 
strong  probability  that  religious  assemblies 
were  frequent,  in  the  communities  of  Israel. 

§  114.  Are  any  such  mentioned? 

Traces  of  such  assemblies  are  found  in  the 
ministry  of  Samuel  and  Elisha,  in  the  Psalms, 
and  elsewhere  in  the  Old  Testament ;  but 
the  complete  and  systematic  organization 
of  the  Synagogue  service  probably  took 
place  after  the  return  from  the  captivity. 

1  Sam.  X.  5 ;  2  Kings  ii.  3,  5,  7 ;  iv.  23, 
38;  vi.  1;  Ps.  Ixxiv.  8;  cvii.  32;  2  Chr. 
xvii.  9. 

§  115.  Did  the  Synagogue  system  intro- 
duce new  principles  of  organization? 

The  nation  had  been  so  dislocated  by  the 
captivities  that  the  Eldership  probably  bore 
fewer  traces  of  the  original  law  of  family 
primogeniture.  But,  otherwise,  the  Syna- 
gogue system  was  nothing  more  than  a  stated 
assembly  for  the  performance  of  duties  which 
were  always  binding,  and  had  from  the  first 
been  fulfilled,  in  a  more  casual  manner. 

§  116.  What  was  the  order  of  the  Syna- 
gogue service? 

The  service  in  the  Synagogues  was  held 
on  every  Sabbath  day,  and  consisted  in  read- 


58  THE    CHURCH    OF    CHEIST. 

ing  the  Scriptures,  exposition  and  exhorta- 
tion thereon,  prayers  and  songs  of  praise/ 
conducted  under  the  supervision  of  the  El- 
ders, by  Levites,  Elders,  or  other  competent 
persons  whom  the  Elders  invited  and  di- 
rected.^ 

1  Acts  XV.  21 ;  Luke  iv.  16,  21 ;  Mat.  vi. 
5;  1  Sam.  x.  5;  Mat.  xxvi.  30.  ^  Luke  xiii. 
14  ;  Acts  xiii.  15. 

§  117.  What  was  the  constitution  of  the 
Synagogue  Eldership  ? 

The  Eldership  of  the  Synagogue  consisted 
of  the  ordinary  Elders  of  the  vicinage;  over 
whom,  when  assembled,  one  presided  as  chief 
ruler. 

Deut.  xxi.  6;  Ruth  iv.  2;  Mark  v.  22; 
Acts  xiii.  15;  xviii.  8,  17. 

§  118.  "What  were  the  prerogatives  of  the 
Elders? 

The  Elders  had  jurisdiction  over  minor 
causes,  arising  under  the  law  of  God,  with 
power  of  scourging,  and  of  excommunica- 
tion,' they  presided  over  the  Synagogue  ser- 
vices, and  themselves  taught  the  people,  in 
that  assembly.^ 

1  Deut.  xxii.  18;  Mat.  x.  17;  John  ix.  22, 
34.    2  Mat.  XV.  2  ;  Luke  xiii.  14. 


EXPENSES   OF    RELIGION.  59 

§119.  What  was  the  court  of  superior 
jurisdiction  ? 

The  Synagogues  were  subordinate  to  the 
Sanhedrim,  or  great  council  of  Elders,  sit- 
ting at  Jerusalem. 

Above,  §82;  Deut.  xvi.  18;  xvii.  8,9; 
Num.  xi.  16, 17 ;  Acts  xxii.  5,  30  ;  xxiii.  1,  2. 

§  120.  Was  the  Synagogue  system  of  di- 
vine authority? 

Not  only  did  the  Synagogue  system  accord 
perfectly  with  the  general  principles  of  the 
law,  as  addressed  to  Israel,  but  it  received 
the  highest  sanction  from  the  Son  of  God,  by 
his  own  constant  attendance,  and  that  of  his 
Apostles,  upon  its  services,  and  participation 
in  them;  and  by  his  express  assertion  of  their 
authority. 

Mat.  iv.  23;  ix.  35;  Mark  i.  21;  Luke  iv. 
16;  Acts  ix.  20;  xiii.  14,  15;  xiv.  1;  xvii. 
2;  xviii.  4;  Mat.  xxiii.  2-7,  compare  vii.  29. 

14.  EXPENSES  OF  RELiaiON. 

§  121.  What  provision  was  made  for  the 
expenses  of  the  Levitical  system  ? 

Two  annual  tithes  of  all  the  increase  of 
the  soil,  of  the  flocks,  and  of  the  herds  ;'  the 
firstling   males    of    clean    animals,  the    re- 


60  THE    CHURCH   OF   CHRIST. 

demption  money  for  unclean  firstlings  and 
for  firstborn  sons,'^  and  the  first  fruits  of  the 
annual  harvests,^  were  statedly  appropriated 
to  the  service  of  God,  in  addition  to  the 
several  Sacrifices  and  oblations  which  were 
enjoined  upon  the  people,  in  occasional  atone- 
ment for  sin  and  purification  from  unclean- 
ness  ;  and  those  free  will  offerings  which  they 
were  encouraged  to  make.^ 

'  Lev.  xxvii.  30-32  ;  Num.  xviii.  21,  24 ; 
Deut.  xiv.  22.  ^^x.  xiii.  12;  Num.  xviii.  15, 
16.  ^Ex.  xxii.  29;  xxxiv.  22;  Deut.  xxvi. 
2-11.  ''Lev.  xxvii.  2,  9, 14, 17  ;  Num.  xviii. 
14  ;  Lev.  xxii.  18-29  ;  Deut.  xvi.  16. 

§  122.   How  were  these  distributed  ? 

These  appropriations  were  distributed  to 
the  maintenance  of  the  Priests  and  Levites, 
the  support  of  the  poor,  and  the  expenses  in- 
cident to  the  attendance  of  the  people  upon 
the  annual  feast,s,  and  the  other  duties  of 
personal  and  family  religion. 

§  123.  What  was  the  provision  for  the 
Levites  ? 

A  full  proportion  of  tlie  cities  and  townt^ 
of  Canaan  with  their  suburbs  Avas  assigned  to 
the  Levites  for  dwellings ;'  they  received 
the  first  tithe  of  all  the  increase  of  the  land, 


EXPENSES    OF    RELIGION.  61 

of  the  flocks  and  herds  as  well  as  of  the  soil  f 
were  entitled  to  share  freely  with  the  people 
in  their  annual  feasts,  at  the  sanctuary  and 
in  their  dwellings,  and  with  the  poor,  in  the 
second  tithe  of  the  third  year  f  and  were 
commended  to  the  special  benefactions  of 
the  people.'* 

^  Num.  XXXV.  2-5  ;  Josh.  xxi.  1-42.  '^  Lev. 
xxvii.  30-32  ;  Num.  xviii.  21,  24.  ^  D^ut. 
xii.  12 ;  xiv.  28,  29  ;  xxvi.  11,  12.  ^  D^ut. 
xii.  19  ;  xiv.  27. 

§  124.  What  was   the   provision   for  the 
Priests  ? 

To  the  Priests  belonged  a  tenth  part  of 
the  Levitical  tithe.  ^  They  were  entitled  to 
certain  parts  of  all  animals  offered  in  sacri- 
fice, except  the  whole  burnt  offerings.^  All 
the  firstlings  were  theirs,  the  fat  of  which 
however  must  be  burnt  upon  the  altar  ;  and 
to  them  belonged  the  annual  first  fruits  of 
the  land,^  and  all  the  dedicated  things  of 
the  children  of  Israel.^ 

'Num.  xviii.  25-32.  ""J^eut.  xviii.  3; 
Num.  xviii.  8-11.  ^Num.  xviii.  15-19,  11- 
13;  Deut.  xviii.  3-5.     ^Num.  v.  8-10. 

§  125.  What  were  the  regulations  respect- 
ing the  poor  ? 
6 


62  THE    CHURCH    OF    CHRIST. 

The  more  favoured  Israelites  were  en- 
joined to  lend  their  needy  brethren  what- 
ever they  required,  without  interest  or  re- 
ward, and  without  regard  to  the  approach 
of  the  year  of  release,  which,  recurring  every 
seven  years,  cancelled  all  debts  ;  whilst  the 
fiftieth  year,  the  year  of  jubilee,  restored  to 
every  man  his  landed  estate,  free  of  all  in- 
cumbrance.^ They  were  entitled  to  enter 
any  field  or  vineyard,  and  eat,  without  re- 
striction, of  the  fruit,  provided  they  carried 
nothing  away.'^  The  gleanings  belonged  to 
them,  whilst  the  harvesters  were  required  to 
leave  a  liberal  portion  to  the  gleaners.^  The 
second  tithe  of  every  third  year  was  theirs, 
together  with  the  spontaneous  fruits  of  the 
seventh  year,  and  they  were  commended  to 
the  free  and  liberal  charities  of  their  breth- 
ren at  all  times."* 

»Ex.  xxii.  25-27;  Lev.  xxv.  35-38; 
Deut.  XV.  7-11;  Ps.  xxxvii.  26.  ^Deut. 
xxiii.  24,  25  ;  Mat.  xii.  1.  ^Lev.  xix.  9,  10; 
xxiii.  22  ;  Ruth  ii.  15,  IG.  '^Deut.  xiv.  28, 
29  ;  xxvi.  12-14 ;  Ex.  xxiii.  11;  Lev.  xxv. 
35;    Deut.  XV.  7,  8;    Ps.  cxii.  9. 

§  126.  What  other  expenses  were  incident 
to  the  system  ? 


THE    CHURCH   AT    CHRIST'S    COMING.       63 

Beside  the  three  annual  feasts/  and  the 
expenses  of  the  various  purifications,  and 
the  other  sacrifices  and  ofi'erings  ^Yhich  were 
prescribed,^  the  second  tithe  was  appropriated 
to  feasting  before  God  at  the  sanctuary,  ex- 
cept every  third  year,  when  it  was  expended 
upon  the  poor  at  home.^ 

'  Ex.  xxiii.  14, 17.  ^  Lev.  xii.  6-8  ;  xv.  14, 
29;  Num.  vi.  10-12.      ^Deut.   xiv.    22-29. 

15.  THE  CHURCH  AT  CHRIST'S  COMINa. 

§  127.  Was  the  divine  model  of  the  Church 
fully  realized  under  the  Old  Testament  ? 

The  divine  constitution  of  the  Church  was 
greatly  corrupted  by  Israel. 

§  128.  What  direction  did  the  earlier  cor- 
ruptions assume  ? 

The  earlier  corruptions  arose  from  disre- 
gard of  those  provisions  which  were  designed 
to  separate  the  Church  of  Israel  from  the  de- 
filement and  idolatries  of  other  nations ;  and 
resulted  in  frequent  idolatrous  apostasies. 

Jud.  ii.  12;  2  Chron.  xxxvi.  14. 

§  129.  What  was  the  later  tendency? 

The  captivities  cured  Israel  of  their  fond- 
ness for  other  nations,  and  induced  the  op- 


64  THE   CHURCH    OF   CHRIST. 

posite  extreme,  in  a  disposition  to  exaggerate 
the  privileges  of  Abraham's  offspring,  and 
disparage  all  others,  and  to  draw  the  line  of 
demarcation  between  Jew  and  Gentile  so 
broadly  as  to  exclude  the  latter  from  any 
title  to  the  blessings  of  the  covenant  and  the 
favour  of  God. 

Acts  X.  28;  xi.  3,  18;  xxii.  21,  22. 

§  130.  What  was  the  condition  of  the  Jew- 
ish Church  at  the  coming  of  Christ  ? 

At  the  time  of  Christ's  coming  the  Jewish 
Church  had  become  greatly  corrupted  both 
in  doctrine  and  practice. 

§  131,  How  was  the  doctrine  of  the  Church 
corrupted  ? 

Instead  of  faithful  exposition  of  the  law  of 
God,  the  Elders  had  overlaid  and  superceded 
it  with  their  traditions;  in  which  the  ordi- 
nances of  divine  service  were  encumbered 
with  burdensome  additions, — the  moral  pre- 
cepts explained  away, — the  doctrine  of  the 
Abrahamic  covenant  perverted, — the  cha- 
racter of  the  coming  Seed  altogether  misap- 
prehended,— the  interest  of  the  Gentile  world 
in  him  ignored, — and  the  significance  of  the 
types  and  ceremonies  of  the  Levitical  sys- 
tem, as  pointing  to  him,  overlooked. 


THE    NEW    DISPENSATION.  65 

Mat.  XV.  2-6;  John  viii.  19,  39;  i.  26; 
Mat.  xxiii.  23  ;  xxii.  42-46  ;  2  Cor.  iii.  14, 15. 

§  132.  How  was  the  constitution  and  order 
of  the  Church  corrupted? 

Lineal  descent  from  Abraham  and  scrupu- 
lous observance  of  the  traditions  of  the  El- 
ders, were  regarded  as  constituting  the  high- 
est title  to  the  privileges  and  promises  of 
Israel,  instead  of  true  faith  and  obedience  to 
God ;  while  the  truth  was  hidden  from  the 
Gentiles,  by  the  corruptions  of  the  Elders, 
the  law  of  God  rendered  odious  by  the  added 
ceremonies,  and  by  the  pride  and  hostility 
of  the  Jews,  and  the  door  of  entrance  encum- 
bered by  a  multitude  of  initiatory  rites ;  so 
that,  practically,  the  Gentiles  were  deprived 
of  their  rightful  privileges  in  the  Church  of 
God. 

Luke  iii.  8  ;  John  viii.  33,  39  ;  iv.  9  ;  Acts 
X.  28;  xxi.  28,  29. 

16.  THE  NEW  DISPENSATION. 

§  133.  Was  the  Old  Testament  Church  dis- 
solved by  Christ? 

Neither  Christ  nor  his  Apostles  intimate  a 
design  to  dissolve  the  existing  Church,  or  to 
erect  a  new  one ;  nor  have  we  any  account 
6  * 


66  THE   CHURCH   OF   CHRIST. 

of  such  a  transaction ;  but  the  lineal  identity 
of  the  Christian  Church  with  that  of  Israel  is 
constantly  testified  and  illustrated. 

Rom.  ix.  6;  xi.  19;  iv.  11-17. 

§  134.  Was  there  any  change  in  the  essen- 
tial nature  of  the  society? 

The  Church  still  remains  "what  from  the 
beginning  it  was  ordained  to  be, — an  or- 
ganized instrument  of  testimony  to  the  truth 
of  God. 

Isa.  Ix.  1-3;  Mat.  v.  14;  Eph.  iii.  8-10;  1 
Tim.  iii.  15. 

§  135.  Was  there  any  change  as  to  the 
matter  of  the  testimony? 

The  Church  is  now  commissioned  to  testify 
of  the  promised  Seed  as  already  come,  and 
of  his  work  as  accomplished.  But  the  pro- 
mises made  to  Abraham,  and  witnessed  by 
the  ancient  Church,  included  all  the  blessings 
of  the  New  Testament;  and  the  word  of 
Christ  and  his  Apostles  is  nothing  more  than 
an  exposition  of  that  same  gospel  which  God 
preached  before  to  Abraham. 

Heb.  vi.  12-20;  Acts  iii.  25,  26;  xiii.  23,' 
32,  33 ;  Gal.  iii.  8. 

§  136.  Are  the  essential  principles  of  the 
organization  changed  ? 


THE   NEW   DISPENSATION.  67 

The  fundamental  organic  principles,  of  tlie 
unity  of  the  Church, — its  subdivision  into 
local  communities  and  Congregations, — and 
its  government  by  Elders,  of  defined  qualifi- 
cations, chosen  by  the  people,  and  sitting  in 
a  gradation  of  councils,  particular  and  gene- 
ral; as  well  as  the  terms  of  membership, — 
continue,  unchanged,  as  under  the  former 
dispensation. 

1  Cor.  xii.  20-28  ;  Gal.  iii.  28  ;  Eph.  iv.  4, 
15,  16.     Below,  §  231. 

§  137.  How  was  the  nation  of  Israel  rela- 
ted to  the  gospel  Church  ? 

Christ  himself  was  an  Israelite  and  a 
minister  of  the  circumcision ;  his  Apostles 
and  first  Evangelists  were  Jews,  who  retained 
full  connexion  with  the  Church  of  Israel; 
their  preaching  began  at  Jerusalem,  and, 
elsewhere,  in  the  Synagogues ;  and  believing 
Israel  were  the  first  to  be  invested  with  the 
privileges  peculiar  to  the  gospel  dispensation, 
and  constituted  the  materials  of  its  first  Con- 
gregations ;  whilst  the  rest  apostatized  through 
unbelief,  and  were  cut  ofi",  and  believers  of 
the  Gentiles  were  gathered  in,  and  made 
heirs  to  the  forfeited  blessings. 

Eom.  XV.  8;  Mat.  x.  5,6;  Lukexxiv.  47j 


68  THE   CHUKCH   OF   CHRIST. 

Acts  xiii.  46;  xxii.  18-21;  Rom.  xi.  1-26; 
Eph.  ii.  11-22. 

§138.  Wherein  did  Christ  modify  the 
constitution  of  the  Church  ? 

The  principal  changes  introduced  by  Christ, 
in  the  constitution  of  the  Church,  had  re- 
spect to  the  mode  and  extent  of  her  testi- 
mony. 

§  139.  How  was  the  testimony  of  the 
ancient  Church  maintained? 

The  testimony  borne  by  the  Old  Testa- 
ment Church  was  mainly  passive,  consisting 
in  the  keeping  of  the  oracles  of  God,  the 
erection  of  the  tabernacle  of  witness  and 
temple,  and  the  observance  of  those  Levitical 
institutions  which,  as  dark  symbols,  foresha- 
dowed the  gospel ;  so  that,  to  the  nations, 
her's  was  but  a  beacon  light  dimly  shining  in 
the  distance. 

Ex.  XXV.  21 ;  Num.  xvii.  7  ;  xviii.  2 ;  Acts 
vii.  44. 

§  140.  What  is  the  commission  of  the  New 
Testament  Church? 

It  is  the  commission  of  the  New  Testament 
Church  to  go  into  all  the  world,  and  publish 
the  gospel,  as  now  revealed  in  Christ,  to 
every  creature  under  heaven. 


THE    TRANSITION.  69 

Mat.  xxviii.  19,  20 ;  Mark  xvi.  15 ;  Col.  i. 
23. 


17.  THE  TRANSITION. 

§  141.  In  what  manner  was  the  new  dis- 
pensation introduced  ? 

Christ  appointed  Baptism  at  the  beginning 
of  his  ministry,  and  the  Supper  at  its  close  ; 
whilst  the  old  dispensation  continued  in  full 
authority.  He  then  oifered  his  one  sacrifice, 
and,  having  commanded  that  the  gospel  be 
preached  to  all  nations,  entered,  with  his  own 
blood,  into  the  heavens,  and  appeared  in  the 
presence  of  God  for  us  ;  thus  consummating 
the  work  of  atonement.  Thence,  on  the  day 
of  Pentecost,  he  poured  out  his  Spirit,  endow- 
ing the  Apostles  for  their  ministry,  and  seal- 
ing their  first  testimony  by  the  conversion 
of  three  thousand  souls, — the  first  fruits  of 
the  gospel. 

John  iii.  22,  26 ;  iv.  1,  2 ;  Luke  xxii.  19, 
20  ;  Mat.  xxviii.  19,  20  ;  Acts  i.  8,  9;  Heb. 
viii.  1-4  ;  ix.  12,  23,  24 ;  Acts  ii.  4,  41. 

§  142.  What  relation  did  the  Christian 
Church  at  first  bear  to  the  ceremonial  law  ? 

After  the  day  of  Pentecost,  and  beginning 


70  THE    CHURCH    OF    CHRIST. 

of  the  gospel,  the  Apostles  and  Jewish  be- 
lievers still  continued,  as  before,  to  observe 
the  strictest  conformity  to  the  ceremonial 
system. 

Acts  X.  14,  28;  xi.  1-3;  xxiv.  17,  18. 

§  143.  What  instructions  were  subsequently 
received  on  the  subject  ? 

The  Church  was  taught  that  observances 
which  were  of  merely  traditional  authority 
must  not  be  made  obstacles  to  the  evangeli- 
zation of  the  Gentiles;  and  that  even  the 
positive  precepts  of  the  ceremonial  law,  as 
found  in  the  books  of  Moses,  were  inopera- 
tive with  respect  to  the  Gentile  converts  to  the 
gospel. 

Acts  X.  15,  28;  xi.  17,  18;  xv.  19-21, 
23-29  ;  Gal.  ii.  3,  4,  11-13. 

§  144.  In  what  manner  was  the  ceremonial 
law  at  length  set  aside? 

For  the  first  forty  years  of  her  history,  the 
New  Testament  Church  embraced  in  her  bo- 
som two  classes,  —  the  circumcised,  and  tho 
uncircumcised  ;  the  former  punctually  fulfill- 
ing the  requirements  of  the  law  of  Moses,  and 
che  latter  independent  of  it ;  until,  at  length, 
the  destruction  of  Jerusalem  and  the  temple 
and  dispersion  of  the  nation  rendered  its  ob- 


THE    TRANSITI02^.  Tl 

servance  impossible  to  Israel  itself,  and  re- 
leased the  Church  from  the  Levitical  rule. 

Compare  Acts  xvi.  3  with  Gal.  ii.  3 ;  Acts 
xviii.  18,  21 ;  XX.  16  ;  xxi.  20-26  ;  xxiv.  18  ; 
XXV.  8  ;  xxviii.  17. 

§  145.  What  was  the  effect  of  this  order  of 
transition  ? 

The  Gentiles  were  thus  at  once  endowed 
with  all  the  liberties  and  blessings  of  the  gos- 
pel, whilst  the  continued  conformity  of  Jew- 
ish Christians  to  the  law  of  Moses  was  a 
pledge  that  theirs  was  not  a  new  religion, — 
that  the  principles  of  the  gospel  were  not  in- 
congruous with  those  of  the  Old  Testament, 
nor  its  institutions  erected  on  the  ruins  of  the 
ancient  church, — but  that  the  gospel  church 
was  the  same,  relieved  of  encumbrances  and 
endowed  with  that  inheritance  of  all  nations 
which  was  promised  in  the  Abrahamic  cove- 
nant. 

§  146.  Was  this  continued  observance  of 
the  law  contrary  to  the  teachings  of  the  gos- 
pel and  mind  of  Christ  ? 

If  in  matters  so  important  the  Apostles 
may  be  charged  with  ignorance  or  unfaithful- 
ness, the  very  foundations  of  the  Christian 
church  and  of  the  gospel  itself  are  removed, 


72  THE   CHURCH   OF   CHRIST. 

as  it  would  then  be  impossible  to  know  where- 
in to  rely  upon  their  instructions. 

§  147.  Does  the  vision  of  Peter  show  the 
Apostles  to  have  been  still  in  ignorance  ? 

The  vision  of  Peter  shows  the  promise  that 
the  Apostles  should  be  led  by  the  Comforter 
into  all  truth  to  have  been  fulfilled  ;  as  the 
requisite  instruction  was  given  when  needed. 

John  xiv.  26 ;  Acts  x.  14-16,  28 ;  xi.  2, 
3,  18. 

§  148.  Did  that  vision  purport  to  prohibit 
the  observance  of  the  law  of  Moses  ?' 

Peter's  vision  had  reference  to  traditions 
of  the  Elders,  restricting  intercourse  with 
Gentiles,  of  which  the  law  of  Moses  and  the 
Old  Testament  Scriptures  contain  no  trace. 

Acts  X.  28, — "  unlawful,"— In  the  original, 
"uncustomary,"  contrary  to  common  law. 

§  149.  Does  Paul  condemn  the  observance 
of  the  law  of  Moses  ? 

The  decree  of  the  council  at  Jerusalem,  in 
which  Paul  heartily  concurred,^  —  his  own 
observance  of  the  law  of  Moses, ^ — his  dis- 
crimination between  Timothy  and  Titus,®  ~ 
and  the  whole  tenor  of  his  writings,  show  that 
his  warnings  were  aimed, — not  against  the 
free  and  believing  observance  of  that  law  by 


THE   TRANSITION.  73 

Jewish  Christians, — but  against  a  spirit  of 
bondage  thereto,  a  ceremonial  reliance  on  it 
for  salvation,  and  consequent  imposition  of 
it  upon  Gentile  converts."* 

^Acts  XV.;  xvi.  4.  ^  pj^^^fg  ^f  §144, 
3  Acts  xvi.  3  ;  Gal.  ii.  3-5.  ^  Gal.  ii.  15-21 ; 
iii.  10-14;  V.  1-6;  1  Cor.  vii.  18,  19. 

§  150.  Why  were  the  temple  services  at 
length  brought  to  an  end  ? 

The  worship  of  the  temple  was  essentially 
national  in  its  character,  inaccessible  to  dis- 
tant nations,  and  therefore  unadapted  to  a 
world  religion;  and  the  ofl&cers  and  ceremo- 
nies of  that  system  were  dark  shadows  of 
things  now  fully  knowm,  and  seals  of  promises 
which  are  now  fulfilled.  They  were  there- 
fore brought  to  a  close,  as  unsuited  to  the 
clearness  of  the  gospel  day,  and  the  title  of 
all  nations  to  its  blessings. 

John  iv.  20-24;  2  Cor.  iii.  13,  14;  Eph. 
iii.  14-19. 

§  151.  Why  was  not  Circumcision  observed 
in  the  Gentile  Churches  ? 

Circumcision  was  not   only  a  symbol    and 

seal  of  the  promise  which   is  fulfilled  in  the 

Sacrifice  of   Christ,  but  it  was   a  pledge  to 

the  children  of  Abraham  that  the  Messiah 

7 


74  THE    CHURCH    OF    CHRIST. 

shoiMd  be  of  their  nation ;  and,  therefore,  in- 
appropriate to  the  Gentiles,  who  now  receive 
the  gospel. 

Gen.  xvii.  19,  21;    xxii.  17,  18. 

18.  EXTRAORDINARY  OFFICERS. 

§  152.  What  officers  did  Christ  set  in  the 
New  Testament  Church? 

Christ  gave  the  New  Testament  Church 
Apostles,  Prophets,  Evangelists,  Bishops  — 
or  Teaching  and  Ruling  Elders,  and  Dea- 
cons. Of  these,  the  Apostles  and  Prophets 
were  extraordinary  and  temporary  officers. 

^Eph.  iv.  11;  1  Tim.  v.  17;  Phil.  i.  1; 
Tit.  i.  5. 

§  153.  How  does  it  appear  that  the  Apos- 
tles were  extraordinary  officers  ? 

That  the  Apostles  were  extraordinary  offi- 
cers, appears,  alike,  from  the  duties  assigned 
them  and  the  qualifications  and  gifts  neces- 
sary to  the  office. 

§  154.  What  were  the  duties  of  the  apos- 
tolic office? 

It  was  the  office  of  the  Apostles  to  testify 
to  the  Messiahship  of  Jesus,  demonstrated 
by  the  facts  of  his  life,  death,  resurrection 


EXTRAORDINARY  OFFICERS.  75 

and  ascension  to  heaven,  as  witnessed  by 
them;'  to  separate  believing  from  apostate 
Israel,  and  to  preside  over  the  Church  in  en- 
tering on  the  performance  of  its  new  com- 
mission to  the  world. ^ 

^  Mark  iii.  14,  15 ;  Luke  xxiv.  48 ;  Acts  i. 
21,  22;  V.  32;  x.  39-41.  ^  Acts  ii.  41,  42; 
V.  12-14;  xix.  9. 

§  155.  What  qualifications  and  gifts  were 
requisite  to  the  office  ? 

If  not  personally  conversant  with  the 
whole  life  of  Christ,  the  Apostles  must,  at 
least,  have  seen  him  alive  after  the  crucifix- 
ion, and  thus  be  able  to  testify,  from  per- 
sonal knowledge,  to  the  fact  of  his  resurrec- 
tion and  ascension;'  they  were  appointed  im- 
mediately by  Christ  to  bear  that  testimony,^ 
and  their  teaching  was  dictated  by  him, 
through  the  inspiration  of  the  Holy  Spirit, 
and  confirmed  by  miraculous  signs. ^ 

^  Acts  i.  21;  1  Cor.  ix.  1;  xv.  8,  9;  2  Cor. 
xii.  1-5.  2  Luke  vi.  13;  Mark  iii.  14;  Acts 
i.  24  ;  Gal.  i.  1,  16.  ^  John  xiv.  26  ;  xv.  26, 
27;  xvi.  13,  14;  1  Cor.  xi.  23;  Gal.  i.  12, 
16;  ii.  2,  6;  Eph.  iii.  3;  1  John  i.  3;  Acts 
i.  8;  2  Cor.  xii.  11,  12;  Heb.  ii.  3,  4. 

§  156.  Have  the  Apostles  any  successors  ? 


76  THE   CHURCH   OF   CHRIST. 

The  Apostles  were  Elders,  or,  teachers  and 
governors ;  and,  in  this  respect,  the  ordinary 
ministry  of  the  Church  are  their  successors.' 
But,  in  the  peculiar  functions  of  the  aposto- 
late,  the  twelve  could,  in  the  nature  of  the 
case,  have  no  successors.  The  Church  is 
founded  upon  the  testimonj^  of  "  the  twelve 
Apostles  of  the  Lamb;"  and  in  its  twelve 
foundations  their  names  are  written.^ 

^  1  Pet.  V.  1,  2,  compare  John  xxi.  15-17; 
2  John  1;  3  John  1;  Phil.  iv.  3;  Acts  xv.  6. 
^Eph.  ii.  20;  Rev.  xxi.  14. 

§  157.  What  were  the  Prophets  of  the  New 
Testament  Chui'ch  ? 

The  New  Testament  Prophets  were  in- 
spired teachers,  who  were  occasionally  sent 
for  the  guidance  and  instruction  of  the  church 
in  the  forming  period  of  its  evangelic  history. 

Acts  xiii.  1,  2;  xv.  32;  xxi.  9-11;  1  Cor. 
xiv.  1-32. 


19.  EVANGELISTS  AND  ELDERS. 

§  158.  What  is  the  office  of  the  Evangelist  ? 

Evangelists  are  itinerant  Elders,  whose  of- 
fice it  is  to  carry  the  gospel  to  the  unevange- 
Jized,  and  to  organize  those  who  receive  it 


EVANGELISTS  AND   ELDERS.  77 

into  congregations,  ordain  Elders  over  them, 
and  set  in  order  the  ordinances  of  the  New 
Testament. 

Acts  xxi.  8;  viii.  4-12,  26-40;  2  Tim.  iv.  5. 

§  159.  Does  the  office  of  Evangelist  still 
exist  ? 

Missionaries  to  the  destitute  and  the  hea- 
then are  Evangelists,  and  the  office  must  con- 
tinue to  exist,  so  long  as  there  are  any  of  the 
human  race  unevangelized  and  the  Church  re- 
mains true  to  her  trust. 

Matt,  xxviii.  19,  20. 

§  160.  Is  this  title  otherwise  applied  ? 

The  word  evangelist  means  a  publisher  of 
the  evangel,  or  gospel ;  and  is  popularly  used 
to  designate  the  authors  of  the  first  four  books 
of  the  New  Testament.  It  is  not,  however, 
so  used  in  the  Scriptures. 

§  161.  Do  the  Scriptures  recognize  the  of- 
fice of  diocesan  Bishop  ? 

The  only  stated  officers  of  which  the  Scrip- 
tures speak,  as  interposed  between  the  Apos- 
tles and  Deacons,  are  the  Presbyter-bishops 
or  Elders ;  to  whom  they  attribute,  without 
reserve,  all  the  prerogatives  of  government, 
instruction,  and  discipline  over  the  flock.  So 
that,  not  only  do  they  ignore,  but  utterly  ex- 
7* 


T8  THE   CHURCH   OF   CHRIST. 

elude  dioeesan  Bishops  from  the  scriptural 
system. 

Acts  XX.  17,  28;  1  Tim.  iii.  2,  5;  1  Pet.  v. 
2,3. 

§  162.  By  what  titles  are  the  ordinary 
rulers  and  teachers  of  the  churches  desig- 
nated ? 

As  superintendents  of  the  Churches  they 
are  called  Bishops,  that  is,  overseers ;  as 
rulers,  they  are  called  Elders ;  as  it  is  their 
duty  to  feed,  or  guide  and  instruct,  the  flock, 
they  are  called  Pastors  or  Shepherds ;  and  as 
they  are  servants  of  Christ,  they  are  called 
Ministers. 

Acts  XX.  17,  28 ;  Tit.  i.  5-7 ;  Eph.  iv.  11 ; 
Col.  i.  7. 

§  163.  How  does  it  appear  that  Bishops 
and  Elders  are  the  same  ? 

That  Bishops  and  Elders  are  the  same,  ap- 
pears from  the  use  of  both  titles  interchang- 
ably  with  reference  to  the  same  persons ; 
from  the  repeated  enumerations  in  which 
sometimes  one  name  and  sometimes  the  other 
is  applied  to  a  grade  of  officers  interposed  be- 
tween the  Apostles  and  Deacons,  whilst  both 
never  occur  in  the  same  enumeration ;  and 
from  the  fact  that,  in  prescribing  the  qualifi.- 


EVANGELISTS  AND   ELDERS.  79 

cations  of  the  ordinary  officers  <5f  the  churches, 
Paul  recognizes  but  two  classes, — the  Dea- 
cons, and  those  whom  he  interchangably  calls 
Elders  and  Bishops. 

Acts  XX.  17,  28, — "overseers," — In  the 
original,  "bishops;"  Tit.  i.  5,  7 ;  1  Tim.  iii. 
2,  8  ;  Phil.  i.  1 ;  1  Pet.  v.  1,  2,—"  taking  the 
oversight," — ^In  the  original,  "  the  bishopric." 

§  164.  Does  the  New  Testament  mention 
the  creation  of  this  office  ? 

The  Eldership  had  existed  in  the  Church 
from  the  time  of  the  Egyptian  bondage.  Its 
functions  had  been  ascertained  and  their  ex- 
ercise regulated  at  Sinai.  Those  functions 
were  identified  with  the  stated  services  of  the 
Synagogues,  and  were,  therefore,  well  known 
and  familiar  in  the  time  of  Christ,  and  they 
underwent  no  essential  change  in  passing 
over  to  the  new  dispensation ;  so  that  no 
specific  introduction  or  description  was  requi- 
site.^ Hence  no  account  of  the  origin  of  the 
office  is  to  be  found  in  the  New  Testament; 
the  first  allusions  to  it  being  incidental,  and 
implying  it  to  be  familiar  to  the  reader,  and 
of  recognized  propriety  to  the  ecclesiastical 
system.  ^ 

^  Above  §§  47,  75-78, 117,  118;  Matt,  xy- 


80  THE   CHURCH   OF   CHRIST. 

2 ;  xxvi.  47,  '57 ;  Acts  iv.  5 ;  vi.  12 ;  xxv. 
15.     2  Acts  xi.  30 ;  xiv.  23  ;  xv.  4. 

§  165.  What  are  the  qualifications  pre- 
scribed for  the  Eldership  ? 

It  is  required  of  an  Elder  that  his  life  be 
pure  and  blameless,  that  he  be  characterized 
by  moderation  and  self-control,  of  a  generous 
and  hospitable  spirit,  of  good  report  by  the 
world,  mature  in  piety,  ruling  well  his  own 
house,  sound  in  the  faith,  and  apt  to  teach. 

1  Tim.  iii.  1-7  ;  Tit.  i.  5-11. 

§  166.  How  many  classes  of  Elders  are 
there  ? 

There  are  two  classes  of  Elders  mentioned, 
namely,  those  who  rule,  and  those  who  also 
labor  in  the  Word  and  doctrine, — otherwise 
called,  Ruling  Elders  and  Teaching  Elders. 

1  Tim.  V.  17. 

§  167.  Is  there  authority  for  a  plurality  of 
Elders  in  the  Congregation  ? 

From  the  example  of  the  Synagogues,  out 
of  which  the  Christian  Eldership  was  derived, 
and  from  express  and  repeated  statements 
made  in  the  New  Testament,  it  is  certain 
that  the  Congregations  organized  by  the  Apos- 
tles were  severally  endowed  with  a  plurality 
of  Elders. 


EVANGELISTS   AND    ELDERS.  81 

See  §§113-118,  189-194;  Acts  xiv.  28; 
XX.  17;  Tit.  i.  5;  James  v.  14. 

§  168.  What  is  the  warrant  for  the  ruling, 
as  distinct  from  the  teaching  Eklership? 

Their  warrant  is  found  in  the  fact  that 
"governments"  were  among  the  gifts  dis- 
tinctively made  to  the  Church,  and  that 
there  were  Elders  who  did  not  labor  in  the 
Word  and  doctrine,  and  yet  were  by  Paul 
declared  worthy  of  double  honor,  and  could 
not  therefore  have  been  chargeable  with  offi- 
cial delinquency. 

1  Cor.  xii.  28;  1  Tim.  v.  17. 

§  169.  How  does  this  accord  with  the  re- 
quirement that  the  Elders,  as  a  class,  be 
"apt  to  teach"? 

The  highest  gifts  are  to  be  sought  for  the 
office,  and  it  is  the  duty  of  all  the  Elders, 
according  to  their  ability,  to  instruct  the 
flock ;  whilst  it  especially  devolves  on  those 
who  are  called  to  give  themselves  wholly  to 
labor  in  the  Word  and  doctrine. 

1  Tim.  iii.  2;  iv.  14-16. 

§  170.  AVhat  are  the  duties  of  the  Teach- 
ing Elders  ? 

It  is  the  office  of  the  Teaching  Elders,  to 
preach  the  Word,  in  public  and  from  hou^ 


82  THE    CHURCH    OF    CHRIST. 

to  house;  to  administer  the  Sacraments;  and 
to  bless  the  people ;  and  to  join  "with  the 
Ruling  Elders  in  the  pastoral  and  judicial 
oversight  and  government  of  the  flock.*  Their 
ofiice  they  are  to  fulfil  with  all  authority  and 
faithfulness,  as  thereto  called  and  commis- 
sioned by  Christ,  and  assured  of  his  pre- 
sence and  sanction  to  their  ministry,  making 
it  a  savor  of  eternal  life  to  those  who  receive, 
and  of  eternal  death  to  those  w^ho  reject  it.^ 

'  2  Tim.  iv.  2;  Mat.  xxviii.  19,  20;  Acts 
XX.  20,  21;  Below,  §§  195,  219  et  seq.  ^  Tit. 
ii.  15;  Luke  x.  16  ;  2  Cor.  ii.  14-17. 

§  171.  What  are  the  prerogatives  of  the 
Elders? 

The  Elders  are  entitled  to  the  high  esteem 
of  the  people,  to  their  obedience  in  the  Lord, 
and  to  support  and  honor  in  the  faithful  per- 
formance of  their  duties;  and  those  who  de- 
vote themselves  to  labor  in  the  Word  not 
only  have  a  right  to  special  honor  in  these  re- 
spects, but  to  all  needful  pecuniary  support, 
so  that  they  may  be  unembarrassed  in  giving 
themselves  wholly  to  the  work  of  the  minis- 
try. 

1  Thes.  V.  12,  13;  Heb.  xiii.  17;  1  Tim. 
V.  17,  18;  1  Cor.  ix.  7-14;  Gal.  vi.  6. 


THE    DIACOXATE.  8$ 


20.  THE  DIACONATE. 

§  172.  How  does  the  New  Testament  dis- 
pensation differ  from  the  Old  as  to  the  main- 
tenance of  the  ordinances  and  ministry  ? 

Under  the  Old  Dispensation  abundant  pro- 
vision was  made  by  law,  for  the  support  of 
the  sanctuary  and  the  officers  of  religion.^ 
Under  the  New,  the  principle  is  laid  down, 
in  emphatic  terms,  that  they  who  preach  the 
gospel  should  live  of  the  gospel.^  But  the 
mode  and  measure  of  their  support  is  left  to 
be  determined  by  the  free  and  spontaneous 
operation  of  Christian  principles  in  the  hearts 
of  God's  people.^ 

^  Above,  §§  121-126.  ^  Luke  x.  4-7;  1  Tim. 
V.  17,  18.  ^Oal.  vi.  6;  1  Cor.  ix.  11-14; 
and  compare,  1  Tim.  iii.  3,  and  1  Pet.  v.  2. 

§  173.  What  is  the  design  of  this  change? 

Certainly  this  freedom  of  the  gospel  Church 
was  not  designed  to  enable  the  people  of  God 
the  more  freely  to  accumulate  and  hoard  the 
unrighteous  mammon;  nor  to  justify  a  dimi- 
nished provision  for  the  gospel  ministry, 
whose  wants  are  as  great,  and  whose  services 
are  not  less  valuable  to  the  Church  of  God 


84  THE   CHURCH    OF   CHRIST. 

than  those  of  the  tribe  of  Levi.^  Its  design 
was  to  give  freer  scope  to  the  promptings  of 
gratitude  and  love  to  Christ  and  his  servants; 
to  constitute  the  freewill  offerings  of  the  peo- 
ple a  bond  of  peculiar  tenderness  and  affec- 
tion between  them  and  their  pastors;  and  to 
leave  the  resources  of  the  Church  unembar- 
rassed, to  flow  in  such  directions  as  the 
wide  extent  and  various  exigencies  of  the 
great  field  may  indicate.^ 

'1  John  iii.  17;  Compare  Luke  x.  4-7, 
and  1  Cor.  ix.  14,  with  James  v.  1-4.  ^  Mat. 
XXV.  35,  40;  Gal.  vi.  6;  Rom.  x.  14,  15; 
Phil.  iv.  1.5-18;   Acts  xi.  28-30. 

§  174.  What  occasioned  the  first  appoint- 
ment of  Deacons? 

Not  only  were  the  Apostles,  like  their 
Master,  numbered  among  the  poor,  but  many 
of  the  first  converts  of  the  gospel  belonged  to 
that  class;'  and  the  expense  of  their  support, 
as  well  as  of  the  weekly  administration  of  the 
Lord's  Supper,  was  met  by  contributions  of 
proportionate  liberality  :  the  management  of 
which  threatening  to  draw  too  heavily  upon 
the  time  of  the  Apostles,  they  created  the 
office  of  the  Deacon  to  take  charge  of  it.* 

*  Acts   iii.  6;    Mat.  xi.  5;    Luke  iy.  18; 


THE    DIACONATE.  85 

James  ii.  5.  ^  Acts  ii.  44-46 ;  iv.  34-37 ; 
V.  1,  2  ;  vi.  1-6, — "Daily  ministration," — In 
the    original,    "  daily  deaconage." 

§  175.  What  are  the  subjects  of  their 
charge  ? 

To  their  charge  are  committed  the  table 
of  the  Lord,  or  the  expenses  of  public  wor- 
ship and  of  the  Sacraments  ;  the  table  of  the 
ministry,  or  the  support  of  the  preachers  of 
the  gospel,  whether  at  home  or  abroad;  and 
the  table  of  the  poor,  or  all  expenses  incident 
to  the  exercise  of  the  charity  of  the  Church 
toward  the  needy. 

See  Proofs  of  §  174,^. 

§  176.  Are  the  Deacons  independent 
of  the  Eldership  in  the  exercise  of  their 
office  ? 

The  office  of  the  Deacons  is  administrative 
only ;  and  subject,  as  are  all  other  functions 
in  the  Church,  to  the  general  supervision  of 
the  Elders,  the  only  rulers  therein. 

Acts  xi.  29,  30. 

§  177.  What  are  the  qualifications  pre- 
scribed for  the  office  ? 

The  qualifications  prescribed  for  the  Dea- 
cons are  similar  to  those  of  the  Elders,  ex- 
cepting aptness  to  teach. 
8 


86  THE   CHURCH   OF   CHRIST.  ^ 

Acts  vi.  3 ;  1  Tim.  iii.  2-13. 

§  178.  Is  preaching  a  function  of  the  dia- 
conate  ? 

All  Christians  are  required  to  be  ready  t'j 
give  on  every  proper  occasion  a  reason  of  the 
hope  that  is  in  them  ;  of  which  Stephen  was 
an  example  ;  and  Philip  the  Deacon  after- 
ward became  an  Evangelist.^  But  the  very 
design  of  appointing  the  Deacons  was  to  pre- 
vent the  pecuniary  affairs  of  the  Church 
from  occupying  the  time  of  those  who  were 
called  to  preach  the  Word.  They  could  not 
therefore  have  been  designed  as  preachers, 
— a  conclusion  which  is  confirmed  by  the 
fact  that  aptness  to  teach  is  not  prescribed 
as  a  qualification  for  the  office.^ 

^  1  Pet.  iii.  15  ;  Acts  vi.  9,  10 ;  xxi.  8. 
^  Acts  vi.  2 ;  1  Tim.  iii.  8-13, — Compare 
verse  2. 

21.  THE  CHILDREN. 

§  179.  Were  the  conditions  of  Church 
membership  changed  by  Christ  ? 

As  Christ  did  not  change  the  nature  of  the 
Church,  so  neither  did  he  modify  the  terms 
of  membership  ;  but  the  Church  still  consists. 


THE   CHILDREN.  87 

as  at  first,  of  professed  believers  and  their 
households. 

Mark  xvi.  16 ;  John  xiv.  23,  24 ;  Acts  ii. 
39  ;  viii.  13,  23  ;  xvi.  15,  33 ;  1  Cor.  i.  16. 

§  180.  Do  the  terms  of  the  gospel  call  ex- 
clude children  from  the  privileges  of  the  cove- 
nant ? 

The  promise  that  he  that  believeth  and  is 
baptized  shall  be  saved,  no  more  excludes  in- 
fants from  Baptism  than  from  salvation.  The 
terms  of  the  covenant  are  the  same  as  of  old, 
when  the  children  were  unquestionably  ad- 
mitted ; — and  there  is  no  trace  of  any  new 
law  or  example  excluding  them  from  the  pri- 
vileges which,  before  Christ,  they  had  Aared 
with  their  parents  for  two  thousand  years. 

Mark  xvi.  16  ;  Rom.  iii.  29-31. 

§  181.  What  light  does  the  use  of  Circum- 
cision among  the  early  Jewish  Christians 
shed  on  this  subject  ? 

The  administration  of  Circumcision  in  the 
early  Christian  Church,  was  a  distinct  and 
solemn  recognition  of  the  right  of  the  chil- 
dren to  whom  it  was  administered,  to  the 
benefits  of  the  covenant.  A  refusal  of  Bap- 
tism to  children  would  therefore  have  involved 
the  conclusion  that  the  children  of  believing 


88  THE   CHURCH   OF   CHRIST. 

Gentiles  had  no  title  in  the  covenant,  whilst 
those  of  Jews  had ;  and  that  the  latter,  al- 
though recognized  sharers  in  its  privileges, 
might  have  them  confirmed  only  with  the  Old 
Testament  seal. 

Gen.  xvii.  10,  14;  Above  §§  34,  35. 

§  182.  Would  not  such  a  state  of  things 
have  caused  agitation  in  the  Church  ? 

Such  a  discrimination  between  Jew  and 
Gentile,  and  denial  of  the  covenant  rights  of 
children  must  have  aroused  an  excitement 
and  induced  a  challenge  for  express  divine 
warrant,  of  an  earnestness  far  exceeding  that 
which  the  question  of  Gentile  circumcision 
creatfd.^  Yet  of  no  such  agitation,  is  there 
a  hint  in  the  Scriptures. 

'  Acts  xi.  3 ;  XV.  1,  2,  7,  31. 

§  183.  What  are  the  indications  of  the 
New  Testament  with  reference  to  children  ? 

Christ,  with  displeasure  at  the  attempt, 
forbids  the  exclusion  of  children  from  him; 
and  that,  expressly  on  the  ground,  that  they 
are  eminently  fit  subjects  for  his  kingdom; 
and  commits  them,  as  his  lambs,  to  the  care 
of  the  ministry; — and  the  Apostle  declares 
them  to  be  clean, — that  is,  endowed  by  God 
with  the  privileges  of  church  members. 


THE    CHILDREN.  89 

Mat.  xix.  14;  Mark  x.  14;  John  xxi.  15; 
1  Cor.  vii.  14;  Acts  x.  15;  Above,  §§  93,  94. 

§  184.  Can  the  word,  clean,  have  no  other 
meaning  ? 

The  Scriptures  speak  of  only  two  classes 
of  clean  persons, — those  who  are  renewed  by 
the  Holy  Spirit, — and  those  who  are  entitled 
by  divine  appointment,  to  claim  the  privileges 
of  actual  fellowship  in  the  visible  Church. 
Either  interpretation  would  leave  the  right 
of  children  of  believers,  to  a  place  in  the 
Church,  unquestionable ;  but  that  given  above 
is  alone  admissible. 

Ezek.  xxxvi.  25-27;  Num.  ix.  13;  xix. 
12,  13;  Lev.  vii.  20;  xxii.  3. 

§  185.  What  other  indications  are  there  of 
the  position  of  children  in  the  Church  ? 

The  epistles,  which  are  addressed  to  the 
Churches  of  the  saints,  recognize  the  children 
as  embraced  with  their  parents  therein ;  and 
address  them,  in  their  turn,  in  terms  appro- 
priate to  that  assumption. 

1  John  ii.  12-14;  Compare  Eph.  vi.  1, 
with  i.  1 ;  and  Col.  iii.  20,  with  i.  2. 

§  186.  What  are  the  privileges  of  infant 
members  of  the  Church? 

It  is  the  privilege  of  infant  members  to 
8  * 


90  THE    CHURCH    OF    CHRIST. 

enjoy  the  tender  and  affectionate  oversight 
and  care  of  the  Church  and  the  Eldership,  as 
well  as  of  their  parents, — to  receive  from 
them  protection,  instruction,  and  counsel, 
admonition  and  rebuke, — and  by  every  means, 
of  training  and  discipline,  to  be  brought  up 
in  the  nurture  and  admonition  of  the  Lord  ;  so 
that  they  may  be  qualified,  at  a  proper  age, 
to  enter  upon  the  enjoyment  of  all  the  privi- 
leges of  adult  citizens  of  the  commonwealth 
of  Israel. 

John  xxi.  15 ;  Acts  xx.  28 ;  1  John  ii. 
12,  13 ;  Eph.  vi.  4  ;  Deut.  vi.  7. 

§  187.  What  is  the  position  of  unbaptized 
children  of  professing  parents  ? 

Neither  under  the  old  dispensation  nor  the 
new  do  the  seals  pertain  to  the  essence  of  the 
covenant.  Else  none  of  the  unbaptized  could 
be  saved.  They  are  only  pledges  which  ap- 
peal to  faith,  the  only  condition  of  the  pro- 
mises.^ Such  children  are,  therefore,  none 
the  less,  by  birthright,  heirs ;  and  the  extent 
to  which  the  absence  of  the  seal  vitiates  their 
title  in  the  promises,  depends  altogether  upon 
the  cause  of  the  omission.  If  from  any  cause 
implying  lack  of  parental  faith,  the  promises 
are  void,  through  failure  of  the  condition.^ 


THE   CHILDREN.  *  91 

But  if  it  be  by  reason  of  ignorance  of  the  pri- 
vilege, or  preventing  providences,  the  grace  of 
God,  which  is  pledged  to  parental  faith  and  fi- 
delity in  the  dedication  and  training  of  the 
children,  remains  sure ;  nor  does  the  ignorance 
or  unbelief  of  one  parent  forfeit  the  blessing.^ 
^  Mark  xvi.  16;  Deut.  x.  16;  Jer.  iv.  4; 
John  iii.  36;    Rom.  ii.  28;    iii.  28;    iv.  11. 

2  Lev.  xxvi.  14-16,  40,  41 ;    Rom.  iv.  12-16. 

3  Gen.  xviii.  17-19;    1  Cor.  vii.  14. 

§  188.  What  is  the  authority  and  office  of 
the  Sabbath  School  ? 

The  Sabbath  School,  conducted  under  the 
supervision  and  control  of  the  teaching  and 
ruling  Eldership  of  the  Church,  possesses  the 
authority  which  Christ  has  given  that  Elder- 
ship, to  whom  he  has  entrusted  the  instruc- 
tion and  government  of  the  lambs  as  well  as 
the  sheep  of  the  fold.*  Its  office  is  to  in- 
struct the  youth  in  the  whole  truth  of  God, 
alike  touching  the  scheme  of  doctrines  and 
the  system  of  order  contained  in  the  Scrip- 
tures; there  being  no  scriptural  warrant  for 
keeping  back  any  part  of  the  counsel  of  God 
from  any  disciple  in  the  school  of  Christ.^ 
Where  the  officers  of  the  Sabbath  School  as- 
sume an  independence  of  the  Eldership,  they 


92  THE    CHURCH    OF    CHRIST. 

are  not  only  without  authority,  but  are  guilty 
of  usurpation  and  schism.^ 

^  John  xxi.  15  ;  Acts  xx.  28.  ^  Deut.  vi.  7 ; 
Acts  XX.  26,  27.     ^  Heb.  xiii.  17. 


22.  THE  CONGREaATION. 

§  189.  How  were  the  first  Christian  Con- 
gregations constituted  ? 

The  Apostles  preached  the  gospel  first  to 
the  Jews  at  the  temple  and  in  the  Synagogues, 
and  organized  the  believers  into  Congrega- 
tions like  those  of  the  Synagogues  ;  and,  if, 
as  at  Berea,  the  majority  of  the  Synagogue 
believed,  it  seems  to  have  been  continued, 
with  no  other  modification  than  such  as  re- 
sulted from  the  withdrawal  of  the  unbelieving. 

Acts  xvii.  10-14. 

§  190.  What  evidence  of  this  occurs  in  the 
ministry  of  Paul  ? 

Paul  habitually  attended  at  the  Syna- 
gogues, and  took  part  in  the  service  as  a  fel- 
low worshipper,  under  the  direction  of  the 
Elders  ;  and  continued,  with  the  converts  of 
his  ministry,  thus  to  assemble,  unless  exclu- 
ded by  the  hostility  of  unbelievers  ;  when  he 


THE    PARTICULAR   CONGREGATION.  93 

removed  thence,  and  organized  separate  Con- 
gregations with  similar  officers  and  a  like 
order  of  service. 

Acts  ix.  20;  xiii.  5,  14,  15,  42-48;  xiv. 
1,23;  xvii.  1-4,10-12;  xviii.  4-11;  xxiv. 
12;  xviii.  26. 

§  191.  How  does  it  appear  that  the  Chris- 
tian Congregations  were  like  the  Syna- 
gogues ? 

That  the  Christian  assemblies  were  similar 
to  those  of  the  Synagogues,  is  evinced,  by 
the  designations  which  are  in  common  ap- 
plied to  them  and  their  officers, — by  the 
similarity  of  government,  worship  and  disci- 
pline, intimated  in  occasional  hints, — and  by 
the  silence  of  the  New  Testament,  as  to  the 
introduction  of  any  new  system  or  principles 
of  order  or  government,  by  the  Apostles,  or 
deviation  from  those  already  existing,  with 
which  they  were  every  way,  so  intimately  as- 
sociated. 

§  192.  Wherein  were  the  designations  the 
same  ? 

The  name,  Ecclesia,  or  Church,  which  is 
the  New  Testament  designation  of  the  Chris- 
tian assemblies,  is  the  same  in  the  original 
as  the    "  congregation"  of  the    Old   Testa- 


94  THE    CHURCH    OF    CHRIST. 

ment,  which  was  the  common  Jewish  desig- 
nation for  the  Synagogue  assembly,  and  was 
so  used  by  Christ  himself,  before  the  new  dis- 
pensation had  come  in,  or  a  Christian  Con- 
gregation been  organized.^  The  word,  syna- 
gogue, which  was  occasionally  used  to  desig- 
nate the  assembly,  but  more  frequently  ap- 
plied to  the  house  of  worship,  is  applied  to 
Christian  places  of  worship  f  and  the  ruling 
officers  of  the  Churches  were  called  Elders, 
— from  old  time,  the  title  of  the  rulers  of  the 
Synagogues.^ 

'  Mat.  xviii.  17, — compare  Ps.  xxvi.  12, 
and  Ixviii.  26;  Acts  vii.  38  ;  1  Cor.  xii.  28; 
Acts  ix.  31 ;  Rom.  xvi.  4.  ^  Ja.  ii.  2^ — 
margin  and  Greek,*'  If  there  come  into  your 
synagogue."    ^Actsxiv.  23;  xx.  17;  Tit.  i.  5. 

§  193.  What  indications  are  there  of  simi- 
larity of  organization  and  worship  ? 

As  in  the  Synagogues  so  in  the  Churches, 
the  Elders  were  the  ordinary  teachers  and 
rulers  of  the  Congregation  ;^  by  whose  per- 
mission other  fit  persons  might  take  part  in 
leading  the  worship,  which  consisted  in 
preaching,  prayer,  singing  praises,  reading 
the  Scriptures,  and  administration  of  the 
Sacraments. 2 


THE    PARTICULAR  CONGREaATION.         95 

'  Acts  XX.  17,  28,  30  ;  Tit.  i.  5,  9-11 ;  1 
Pet.  V.  1-4  ;  1  Thes.  v.  12,  13.  ^  1  Cor.  xiv. 
26-33,  39,  40 ;  2  Tim.  iv.  2  ;  Col.  iv.  16  ; 
2  Pet.  i.  19-21 ;  1  Cor.  xi.  20.  Compare 
§116. 

§  194.  What  then  is  the  form  of  a  regu- 
larly organized  Christian  Congregation  ? 

A  regularly  organized  Christian  Congre- 
gation consists  of  a  company  of  professed  be- 
lievers, with  their  households,  associated  to- 
gether in  one  place  for  divine  worship  and 
godly  living  according  to  the  Scriptures,  un- 
der the  oversight  and  instruction  of  a  bench 
of  Elders,  of  whom  one  or  more  are  teachers, 
and  served  in  the  pecuniary  and  temporal 
affairs  of  the  Church  by  a  board  of  Dea- 
cons. 

Phil.  i.  1. 

§  195.  How  are  the  functions  of  the  Elder- 
ship divided  ? 

To  the  Elders  of  the  New  Testament 
Church  belong  two  classes  of  functions, — 
those  of  the  Power  of  Order,  embracing  all 
which  may  be  exercised  by  individuals  ;  and 
those  of  the  Power  of  Jurisdiction. 

§  196.  By  whom  is  the  Power  of  Order  to 
be  exercised  ? 


96  THE    CHURCH    OF    CHRIST. 

The  functions  pertaining  to  the  Power  of 
Order,  are  Preaching,  Administering  the  Sa- 
craments, and  Blessing  the  people, — all  which 
being  functions  of  instruction,  belong  pro- 
perly to  the  Teaching  Elders. 

Mat.  xxviii.  19 ;  1  Cor.  xi.  26. 

§  197.  What  is  the  Power  of  Jurisdiction  ? 

The  Power  of  Jurisdiction  is  that  authority 
which  belongs  to  assemblies  of  Elders,  or 
church  courts  ;  and  is  comprehended  under 
the  three  general  heads  of  Ordination,  Legis- 
lation, and  Discipline. 

23.  THE  WORD  AND  SACRAMENTS. 

§  198.  What  is  preaching  i 

Preaching  is  the  utterance  of  a  public  and 
official  testimony,  in  the  name  of  Christ,  to 
the  truth  of  God,  as  contained  in  his  Word 
and  summed  in  the  gospel ;  accompanied  with 
the  presence  of  the  Son  of  God,  sealing  it 
unto  eternal  life  to  those  that  believe,  and 
making  it  a  savor  of  eternal  death,  to  those 
who  reject  it. 

Mark  xvi.  15,  16;  Mat.  xxviii.  19,  20; 
Luke  x.  16  ;  Acts  xx.  21,  26,  27  ;  2  Cor.  ii. 
14-17. 


THE   WORD    AND    SACRAMENTS.  97 

§  199.  What  relation  do  the  Sacraments 
bear  to  the  preaching  of  the  Word  ? 

The  Sacraments  are  seals  appointed  by 
Christ,  by  which  he  attests  and  confirms  the 
preached  gospel,  the  truths  of  which  are  sym- 
bolized in  them. 

Mat.  xxviii.  19 ;  xxvi.  26-28 ;  Acts  ii. 
38 ;  xxii.  16 ;  1  Cor.  x.  16. 

§  200.  AVherein  do  the  New  Testament 
Sacraments  differ  from  those  of  the  Old  ? 

Of  all  the  Old  Testament  Sacraments,  the 
shedding  of  blood  was  an  essential  part ;  be- 
ing designed  the  more  intelligibly  to  set  forth 
the  offering  of  Christ,  the  promise  of  which 
they  attested  and  sealed.  But,  that  offering 
having  now  been  made  once  for  all, — the 
blood  of  the  cross  is  the  sacrificial  element 
of  the  New  Testament  Sacraments ;  which 
are  therefore  without  other  blood. 

1  Cor.  V.  7  ;  Heb.  ix.  23-28  ;  x.  12-14. 

§  201.  What  relation  do  they  sustain  to 
each  other  ? 

Circumcision  and  Sacrifice  were  Sacra- 
ments of  unmingled  blood,  and  seals  to  the 
promise  of  Christ's  coming  and  sacrificial 
work,  and  are  therefore  finished  in  him.^  But 
the  Baptism  of  purification,  and  the  Passover, 
9 


98  THE    CHURCH    OF    CHRIST. 

embraced  mainly,  in  their  design,  the  benefits 
to  believers  following  upon  the  sacrifice  of 
Christ.  Thej  are,  therefore,  divested  of  the 
bloody  rites  connected  therewith,  and  perpet- 
uated, in  Baptism  and  the  Lord's  Supper.^ 

'  Above,  §§  21,  35 ;    Heb.  viii.  7,  8,   13. 
2  §§  49,  109  ;   Luke  xxii.  15-20:  1  Cor.  v.  7. 

§  202.  What  was  the  Baptism  of  John  ? 

John  was  sent  to  call  Israel  to  purify  them- 
selves from  their  sins,  and  prepare  for  the 
coming  of  the  Lord  ;^  he  was  a  Priest  of  the 
family  of  Aaron  and  a  minister  of  the  Leviti- 
cal  system,^  of  which  the  Baptism  of  purifica- 
tion for  sin  was  one  of  the  most  remarkable 
ordinances.^  With  it,  in  the  absence  of  any 
other  description,  or  the  announcement  of  a 
new  ordinance,  the  "  Baptism  of  repentance 
for  the  remission  of  sins,"  would  seem  to  be 
clearly  identified  ;  in  the  administration  of 
which  John  fulfilled  a  function  proper  alike 
to  his  priestly  office,  and  to  his  commission 
as  herald  of  the  new  covenant.^ 

1  Mai.  iii.  1 ;  iv.  5,  6  ;  Luke  i.  17,  76, 
77  ;  Mat.  iii.  3,  8-10  ;  Isa.  xl.  3-5.  ^  Luke 
i.  5,  13.    « Above,  §§  104-110.  ^Below,  §  206. 

§  203,  Is  there  scriptural  evidence  of 
Baptism  by  immersion  ? 


THE   WORD    AND    SACRAMENTS.  99 

Neither  in  the  Old  Testament  nor  the  New 
is  there  a  single  unequivocal  allusion  to  im- 
mersion, as  a  symbol  of  the  gift  of  the  Holy 
Spirit  for  the  purging  of  sin,  or  for  any  typi- 
cal purpose  whatever. 

§  204.  What  is  Christian  Baptism  ? 

Christian  Baptism  is  a  Sacrament  wherein 
the  washing  with  water,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  doth  signify  and  seal  our  ingrafting 
into  Christ  and  partaking  of  the  benefits  of 
the  covenant  of  grace,  and  our  engagement 
to  be  the  Lord's. 

Mat.  xxviii.  19 ;  Gal.  iii.  27,  29. 

§  205.  How  does  Baptism  signify  our  in- 
grafting into  Christ  ? 

The  pouring  or  sprinkling  of  water  upon 
the  person  is  the  scriptural  and  divinely  ap- 
pointed symbol  of  the  renewing  gift  of  the 
Holy  Spirit  ;^  who,  dwelling  in  Christ,^  and 
poured  out  by  him  upon  his  people,^  ingrafts 
or  unites  them  to  him,  as  branches  to  the 
vine,  or  members  to  the  head  ;'*  and,  so  abid- 
ing in  them,  bestows  life  to  the  soul ;  works 
in  them  cleansing  and  sanctifying  grace; 
and  will  quicken  their  bodies  in  the  resurrec- 
tion.^ 


100  THE    CHURCH    OF   CHRIST. 


^  Isa.  xliv. 

3; 

xxxii. 

15 ;  Ezek.  xxxvi.  25- 

27;  : 

Prov.  i. 

23 

;  Joel 

ii.  28 

;  Zech. 

xii.  10; 

Acts 

i.4,5; 

;  ii. 

4, 

IT, 

18. 

2  Luke  iv.  1,  18 

-21; 

John 

i.    33; 

iii. 

34. 

3  Luke 

iii.  16; 

John 

i.  33; 

XV. 

26; 

;  xvi.  7. 

'  1  Cor. 

xii.  13; 

Kom. 

vi.  3- 

■5; 

viii. 

,   9, 

10; 

John  XV.   1-7 ; 

Eph. 

iv.   15, 

16 

;  V. 

30 

;  Col. 

,  ii.  19. 

^  1  John 

V.  12 

;  Ps.  1: 

i.  7- 

-12 

;    Lev.  xiv.  7,  51 

;  Num. 

viii.  7  ;  Rom.  viii.  11. 

§  206.  Who  are  to  be  baptized  ? 

As  under  the  Old  Dispensation,  so  now, 
Baptism  is  the  seal  of  investiture  with  cove- 
nant privileges ;'  and  is  therefore  to  be  ad- 
ministered to  all  who  are  embraced  in  the 
provisions  of  the  covenant,  and  admitted  to 
discipleship  ;  whether  adults  or  infants.'^ 

'  Above,  §  108  ;  Acts  ii.  38,  39.  ^  Mat. 
xxviii.  19,  margin,  and  original, — "  Go  ye 
and  make  disciples  of  all  nations,  baptizing 
them,"  &c. ;  John  xxi.  15-17  ;  1  John  ii.  12, 
13  ;  2  Tim.  iii.  15  ;  above,  §§  179-186, 

§  207.  What  is  the  Lord's  Supper  ? 

The  Lord's  Supper  is  a  Sacrament,  where- 
in by  giving  and  receiving  bread  and  wine, 
according  to  Christ's  appointment,  his  death 
is  showed  forth,  and  the  worthy  receivers 
are,  not  after  a  corporal  and  carnal  manner, 


OTHER  PUBLIC  ORDINANCES.     101 

but  by  faith,  made  partakers  of  his  body  and 
blood,  with  all  his  benefits,  to  their  spiritual 
nourishment  and  growth  in  grace. 

Mat.    xxvi.  26,  27  ;    1    Cor.   xi.    23-2T ; 
John  vi.  48-58,  63  ;  1  Cor.  x.  16, 17. 


24.  OTHER  PUBLIC  ORDINANCES . 

§  208.  What  is  the  Benediction  ? 

The  Benediction  is  an  official  blessing  of 
the  people  of  Christ,  in  his  name,  according 
to  his  will,  and  by  his  authority,  by  minis- 
ters of  his  appointment. 

Lev.  ix.  22,  23  ;  Num.  vi.  23-27  ;  Rom. 
XV.  33  ;  xvi.  24  ;  1  Cor.  xvi.  23  ;  2  Cor.  xiii. 
14;  Gal.  vi.  18;  Eph.  vi.  23,  24;  Phil.  iv.  23 ; 
CoL  iv.  18  ;  1  Thes.  v.  28  ;  2  Thes.  iii.  18. 

§  209.  What  are  the  other  Ordinances  of 
public  worship  ? 

The  other  Ordinances  of  public  worship  are 
prayer,^  singing  praises,^  fasting,^  thanks- 
giving,^ vowing  or  covenanting,^  and  free 
will  offerings  of  charity  ;^  in  each  of  which  it 
is  the  privilege  and  duty  of  all  to  join,  under 
the  direction  of  the  Elders. 

'Acts  ii.  42;  iv.  24,  31.     ^Eph.  v.  19; 
9* 


102  THE   CHURCH   OF   CHRIST. 

Col.  iii.  16.  ^Acts  xiii.  2;  xiv.  23  ;  Mat.  ix. 
15.  ''Neh.  xi.  17;  2  Thes.  v.  18;  Heb.  xiii. 
15.  5  Acts  xviii.  18;  xxi.  23;  Neh.  ix.  38. 
« Acts  iv.  34-3T  ;  v.  1-4 ;  1  Cor.  xvi.  2 ; 
Phil.  iv.  18 ;  Gal.  ii.  10. 

§  210.  May  others  than  the  Elders  lead  the 
devotions  of  the  Congregation  ? 

Under  the  direction  and  responsibility  of 
the  Eldership,  any  competent  persons  may 
both  lead  in  the  prayers  of  the  Congregation, 
exhort  the  people,  and  preach  the  Word. 

1  Cor.  xiv.  26,  29,  31-33  ;  compare  Acts 
xiii.  15. 

§  211.  Do  the  Scriptures  give  any  forms 
of  words  to  be  used  in  public  worship  ? 

Except  so  far  as  relates  to  Baptism,  the 
Lord's  Supper  and  the  Benediction,  the 
Scriptures  contain  no  form  of  words  to  be 
used  in  the  worship  of  the  New  Testament 
Church;  the  whole  ordering  thereof,  in  that 
respect,  being  left  to  the  devout  intelligence 
of  the  Elders  and  others  who  are  called  to 
conduct  the  devotions  of  the  assembled  Con- 
gregation. 

1  Cor.  xiv.  15-17,  26-40;  1  Tim.  ii.  1,2,  8. 

§  212.  Was  the  Lord's  prayer  given  to  the 
Apostles  as  a  form? 


O^trtER   PUBLIC   ORDINANCES.  103 

That  the  Lord's  prayer  was  designed  for 
guidance  as  to  matter,  and  not  as  a  form,  is 
evident,  from  the  express  words  of  our  Sa- 
viour,— "After  this  manner  pray  ye;" — 
from  the  diversity  of  language  in  which  it  is 
reported  by  the  different  evangelists; — from 
the  omission,  therein,  of  the  name  of  Christ, 
and  from  the  entire  silence  of  the  Scriptures 
as  to  this  form  having  ever  been  used  on  any 
occasion  in  the  apostolic  Church. 

Mat.  vi.  9-13;  Luke  xi.  2-4;  John  xvi.  24. 

§  213.  Is  it  lawful  to  control  the  devotions 
of  the  Congregation  by  written  forms  ? 

It  is  not  improper  to  use  such  forms  as  may 
secure  an  orderly  and  uniform  observance  of 
the  sacraments,  and  the  maintenance  in  all 
the  churches  of  a  common  testimony.  But 
the  limiting  of  public  worship  to  forms  im- 
posed by  ecclesiastical  authority  is  unwar- 
ranted in  the  Scriptures  ;'  it  infringes  the 
liberty  which  Christ  has  given  to  the  devo- 
tions of  the  Churches  ;^  and  supersedes  the 
agency  of  the  Spirit,  who  is  the  promised 
guide  of  believers  in  this  duty,  and  whose 
presence  is  especially  pledged  to  the  ministry 
in  the  fulfilment  of  their  office.^ 

1  Mat.  XV.  9.     2  See  proofs  of  §211.     ^  Rom. 


104  THE    CHURCH   OF   CHRIST. 

viii.  26 ;  Zech.  xii.  10 ;  John  xvi.  7-11 ;  Mat. 
xxviii.  20. 

§  214.  Is  the  rite  of  Confirmation  an  or- 
dinance of  divine  authority  ? 

Confirmation,  as  a  prerogative  peculiar  to 
Prelates,  in  which,  by  the  laying  on  of  hands, 
the  Spirit  is  given,  and  the  grace  of  baptism 
confirmed,  is  irreconcilable  with  the  Scrip- 
tures; with  respect,  alike,  to  the  office  of 
Bishop,  which  they  identify  with  that  of  Pas- 
tor,'— to  sanctification,  which  they  never  rep- 
resent as  accomplished  by  the  laying  on  of 
hands,^ — and  to  the  nature  of  the  baptismal 
covenant,  which  is  not  established  upon  pro- 
mises made  by  others  in  the  name  of  the  bap- 
tized, nor  upon  a  supposed  faith  of  the  child- 
ren ;  but  upon  the  faith  and  fidelity  of  the 
parents ;  which  cannot  be  assumed  or  con- 
firmed by  the  children.^  The  laying  on  of  the 
Apostles'  hands  was  for  conferring  miraculous 
gifts,  in  attestation  of  their  gospel  ;'*  and  the 
confirmation  which  they  dispensed  was,  to  the 
"souls"  ofthe  disciples,  and  to  the  "churches" 
as  bodies, — and  was  given,  not  by  the  laying 
on  of  hands,  but  by  exhortation  and  preach- 
ing the  Word.^ 

'  Above,  §  163.     ^  John  xvii.  IT.     ^  1  Cor. 


OTHER  PUBLIC  ORDINANCES.     105 

vii.  14 ;  Gen.  xviii.  19.  '^  Acts  viii.  15-19, 
Compare  x.  44-46 ;  xix.  6 ;  Heb.  ii.  4. 
5  Acts  xiv.  22  ;  xv.  32,  41. 

§  215.  What  are  the  holy  days  of  the 
Christian  Church? 

The  first  day  of  the  week,  which  is  the 
Lord's  day,  is  the  only  holy  day  appointed 
or  authorized  by  the  Head  of  the  Church, 
under  the  New  Dispensation. 

§  216.  How  does  it  appear  that  the  Lord's 
day  supersedes  the  Old  Testament  Sabbath? 

That  the  Lord's  day  has  superseded  the 
Jewish  Sabbath  appears  from  the  fact  that 
the  observance  of  the  latter  is  expressly  con- 
demned;^ from  the  command  that  Christians 
forsake  not  the  assembling  of  themselves  to- 
gether ;  the  designation  of  the  Lord's  day  as 
the  proper  time  of  assembling  and  of  cele- 
brating the  Lord's  Supper  and  other  ordi- 
nances of  religion,  and  examples  of  its  obser- 
vance f  and  from  the  resurrection  and  re- 
peated appearances  of  Christ,  the  Pentecost, 
and  other  remarkable  events,  which  have  dis- 
tinguished that  day  above  all  others.^ 

^  Compare  Gal.  iv.  9-11,  and  Col.  ii.  16,  17. 

2  Heb.  x.  25;    Acts  xx.   7;    1  Cor.  xvi.  2. 

3  Mat.  xxviii.  1-6;  John  xx.  14-19,  26 ;  Luke 


106  THE    CHURCH    OF    CHRIST. 

xxiv.  15,  34;  Compare.  Acts  ii.  1-4,  and 
Lev.  xxiii.  15,  16.  (The  word,  pentecost, 
means  the  fiftieth ;  it  being  the  fiftieth  day 
from  the  passover.)  Rev.  i.  10,  11. 

§  217.  May  the  Church  appoint  holy  days 
beside  the  Lord's  day  ? 

The  observance  of  days  of  devotion,  fasting 
and  thanksgiving,  occasionally  appointed,  in 
view  of  special  circumstances  of  providence, 
is  in  entire  accord  with  the  teachings  of  the 
Bible.  But  the  designation,  by  the  Church, 
of  holy  days  other  than  the  Lord's  day,  is 
not  only  without  warrant  in  the  Scriptures, 
but  the  observance  of  such  is  severely  cen- 
sured;^ and,  when  enforced  by  appeal  to  an- 
tiquity, is  clearly  involved  in  all  the  rebukes 
which  Christ  addressed  to  the  Jews  respect- 
ing the  observance  of  tradition.^  Experience 
has  demonstrated  a  uniform  tendency  to  dis- 
esteem  the  Lord's  day,  in  proportion  as  re- 
spect is  rendered  to  holy  days  of  human  au- 
thority. 

^Gal.  iv.  9-11;  Col.  ii.  16,  17.  (In  the 
English  translation,  Easter  appears  in  Acts 
xii.  4.  But,  in  the  original  Greek,  it  is, 
"the  Passover.")  ^  Mat.  xv.  1-9  ;  Mark  vii. 
7. 


THE    CHURCH    COUKTS.  lOT 

§  218.  Was  it  not  Jewish  holy  days  which 
were  condemned  by  Paul  ? 

It  cannot  be  pretended  that  the  Apostle 
makes  any  exception  in  favor  of  Christian 
holy  days.  The  alternative,  therefore,  is, 
that  he  neither  knew  of  any  such,  nor  con- 
templated the  possibility  of  their  subsequent 
appointment, — which  would  imply,  that  they 
are  altogether  foreign  to  the  spirit  and  prac- 
tice of  the  apostolic  Church ; — or,  that,  hav- 
ing them  in  his  mind,  Paul,  by  the  gene- 
rality of  his  language,  without  exception  in 
favor  of  Christian  days,  designedly  included 
them  in  the  censures  pronounced. 


25.  THE  CHURCH  COUETS. 

§  219.  What  is  the  scriptural  designation 
of  an  assembly  of  church  rulers  ? 

Elders  or  Presbyters,  (from  the  Greek, 
Presbuteros,  an  elder,)  being  the  only  scrip- 
tural rulers  in  the  Church,  the  courts  of  the 
Church  are  hence  called  Elderships  or  Pres- 
byteries. 

1  Tim.  iv.  14;  Luke  xxii.  66,  "the  Elders 
of  the  people;" — Original,  "the  Presbytery  of 


108  THE   CHURCH   OF   CHRIST. 

the  people  ;"  Acts  xxii.  5,  ^'the  estate  of  the 
Elders,"— Original,  "the  Presbytery." 

§  220.  How  does  it  appear  that  the  govern- 
ment of  the  Church  is  committed  to  the  El- 
ders ? 

That  the  government  of  the  Church  is  en- 
trusted to  the  Elders  appears,  from  their 
lineal  identity  with  the  Elders  of  Israel,  who 
were  confessedly  rulers,'  from  the  qualifica- 
tions required  for  the  office,^  from  the  dis- 
tinct recognition  of  them  as  rulers,^  and  from 
the  subjection  to  them  which  is  required  of 
the  Churches.'* 

'  See  above,  §§  164,  165.  =^  1  Tim.  iii.  4, 
5.  ^  Acts  XV.  6;  xvi.  4;  xx.  28;  1  Pet.  v. 
1-4;  1  Tim.  v.  17.  n  Thes.  v.  12;  Heb. 
xiii.  7,  17. 

§  221.  Is  not  the  Church  itself  spoken  of 
as  exercising  the  powers  of  Government  ? 

The  Church,  or,  Congregation, — the  words 
being  the  same,  in  the  original, — is  some- 
times spoken  of  as  exercising  the  powers  of 
government.'  But,  that  the  word  in  such 
places  signifies  the  representative  Congrega- 
tion, that  is,  the  Eldership,  is  proved  by  the 
express  recognitions  of  the  ruling  authority 
of  the  Elders  j  by  the  use  of  the  word,  Con- 


THE    CnUECH    COURTS.  109 

gregation.  and  its  equivalents,  when  it  is  im- 
possible that  the  whole  body  of  the  people 
could  be  meant  ;^  and  by  examples  in  which 
it  is  used  avowedly  to  designate  the  Elders 
or  rulers  of  the  people.^ 

'  Mat.  xviii.  17  ;  1  Cor.  v.  4.  ^  Ex.  xix. 
7,  8  ;  XXXV.  1,  4,  20, — "  All  the  congrega- 
tion," if  it  meant  the  whole  of  the  twelve 
tribes,  would  have  numbered  more  than 
three  millions  of  souls.  ^  Deut.  xxxi.  28,  30; 
Josh,  xxiii.  2 ;  xxiv.  1,  2 ;  1  Chr.  xiii.  1-4. 

§  222.  Of  how  many  kinds  of  Presbyteries 
does  the  New  Testament  give  indication? 

In  correspondence  with  the  Old  Testament 
system,  there  appear  to  have  been  at  least 
three  grades  of  Presbyteries  in  the  apostolic 
Church;  namely,  the  parochial  Presbyteries, 
otherwise  called  Consistories  or  church  Ses- 
sions, each  consisting  of  the  Elders  of  a  par- 
ticular worshipping  assembly,  statedly  meet- 
ing together  in  one  place  ;^  provincial  Pres- 
byteries, composed  of  the  Elders  of  cities  or 
larger  districts,  each  embracing  in  its  juris- 
diction several  particular  Congregations;^ — 
and  a  general  Presbytery  or  Sanhedrim,  is- 
suing decrees  and  exercising  authority  over 
the  whole  Church.* 
10 


110  THE    CHURCH   OF   CHRIST. 

^Acts  xiv.  23.  2  Acts  xi.  30;  xx.  17. 
^  Acts  XV.  2-6. 

§  223.  How  does  it  appear  that  the  Elders 
at  Jerusalem  had  charge  of  more  Congrega- 
tions than  one  ? 

The  Church  at  Jerusalem  consisted  of 
several  myriads  or  ten-thousands  of  be- 
lievers, who  could  not  have  met  in  one  place  ;^ 
whilst  the  number  of  Apostles  and  other 
preachers  residing  there  forbids  the  supposi- 
tion that  they  would  restrict  their  labors  to  a 
single  Congregation.^ 

^  Acts  ii.  41,  47;  iv.  4;  v.  14;  vi.  7;  xxi. 
20,  —  "how  many  thousands,"  —  Original, 
"how  many  myriads," — that  is,  ten-thou- 
sands.    =^  Acts  xi.  27 ;  xv.  4,  22,  32,  33. 

§  224.  What  other  instances  are  there  of 
the  same  kind  ? 

At  Antioch  there  was  a  great  multitude 
of  believers,  preachers  of  Cyprus  and  Cy- 
vene,  prophets  from  Jerusalem,  Barnabas, 
Simeon  called  Niger,  Manaen,  Saul,  and 
many  others,  prophets  and  teachers.'  At 
Bphesus,  while  Paul  laboured  for  two  years 
and  three  months,  there  were  "about  twelve" 
prophets  who  spake  with  tongues,  besides 
Timothy  and  Erastus,  and  others  Paul's  per- 


THE   CHURCH   COURTS.  Ill 

sonal  assistants; — all  Asia  heard  the  word 
of  the  Lord  Jesus;  and  it  mightily  grew  and 
prevailed.^  At  Corinth,  similar  evidence  of 
many  Congregations^  is  confirmed  by  the  ex- 
press language  of  Paul,  recognizing  several 
'' Churches"  frequented  by  the  Corinthian  be- 
lievers.^ 

'  Acts  xi.  21,  24,  26;  20,  27;  xiii.  1;  xv. 
35.  2  Acts  xix.  8,  10;  1-7;  22;  18-20. 
3  Acts  xviii.  8,  10,  11.     *  1  Cor.  xiv.  34. 

§  225.  What  was  the  Council  of  Jerusalem? 

The  Council  of  Jerusalem  was  a  general 
Presbytery,  assembled  for  the  purpose  of 
settling,  for  the  whole  Church,  the  authority 
of  the  ceremonial  law  over  the  Gentile  be- 
lievers. It  was  composed  of  such  of  the 
Apostles  as  still  remained  at  Jerusalem, — 
the  Elders  of  the  Church  in  that  city,  which 
was  the  centre  of  Jewish  Christianity,  and  a 
delegation  from  the  Church  at  Antioch,  the 
mother  city  of  Gentile  Christendom. 

Acts  XV.  2,  12,  23;  xxi.  25;  xv.  2,  6. 
'  §  226.  Why  in  this  case,  was  appeal  made 
to  Jerusalem? 

Appeal  was  made  to  Jerusalem, — not  so 
much  because  of  the  presence  there  of  two  or 
three  Apostles ;  for,  Antioch  sent  the  Apos- 


112  THE    CHURCH    OF    CHRIST. 

tie  Paul,  on  this  very  business, — as,  because 
that  was  the  mother  Church,  where  many 
myriads  of  the  true  sons  of  Abraham,  looking 
for  the  consolation  of  Israel,  had  found  it  in 
Christ.  That  Church,  therefore, — mature  in 
a  growth  dating  from  Abraham,  and  familiar 
with  the  teachings  of  the  Old  Testament 
Scriptures, — enjoyed  a  degree  of  light,  know- 
ledge and  grace,  and  consequent  competence 
for  judgment,  far  surpassing  that  of  the  Gen- 
tiles, who  had  but  recently  come  to  the 
light. 

Acts  vi.  7;  ix.  31, — compare  1  Cor.  v.  1,  2, 
and  xi.  20,  21,  with  2  Tim.  i.  5 ;  iii.  15. 

§  227.  How  does  it  appear  that  this  was  a 
Presbyterial  council? 

That  this  was  not  an  Apostolic  conference, 
but  a  Presbytery,  is  evident  from  the  very 
nature  of  the  apostolic  office, — from  the 
actual  presence  and  participation  of  the  El- 
ders in  its  deliberations, — and  from  the  ex- 
press recognition  of  their  authority  in  the 
promulgation  of  its  decrees. 

§  228.  How  is  it  proved  from  the  nature 
of  the  apostolic  office? 

The  authority  of  the  Apostles  was  that  of 
the  Holy  Spirit,  dwelling  by  inspiration  in 


THE   CHrRCH   COURTS.  113 

them.  It  was  therefore  complete  in  each, 
and  adequate  in  them  individually  to  the  de- 
cision of  any  question;  as,  in  the  case  of 
Peter  with  Cornelius.  By  virtue  of  apostolic 
authority,  Paul  was  as  competent,  alone,  at 
Antioch,  to  have  settled  the  questions  in- 
volved, as  were  all  the  Apostles,  at  Jerusa- 
lem. Consultation  precludes  the  idea  of  ap- 
peal to  that  individual  inspiration  which  was 
the  prerogative  of  the  Apostles;  and  the 
fact  that  the  question  was  not  determined  by 
the  apostolic  authority  of  Paul  at  Antioch, 
can  only  be  explained  on  the  ground  that 
the  occasion  was  designed  by  the  Holy 
Spirit  to  serve  as  a  precedent  for  the  exer- 
cise of  authority  in  the  New  Testament 
Church,  as  in  the  Old,  by  Presbyterial  councils. 

Acts  i.  8;   Rom.  xv.  18,  19;   Gal.  ii.  1-9. 

§  229.  How  does  it  appear  from  the  pre- 
sence of  Elders  ? 

From  the  nature  of  the  apostolic  authority, 
it  was  incommunicable.  In  its  exercise, 
other  Presbyters  could  not  participate.  So 
that  the  admission  of  others  to  sit  in  this 
Council,  proves  the  Apostles  to  have  sat,  in 
the  exercise  of  their  presbyterial  authority,^ 
and  not  in  apostolic  prerogative. 
10* 


114  THE    CHURCH    OF    CHRIST. 

n  Pet.  V.  1;  Above,  §156. 

§  230.  Were  the  Elders  co-ordinate  mem- 
bers of  this  Council,  any  more  than  "the 
brethren,"  who  are  mentioned? 

The  satisfaction  of  the  membership  of  the 
Church  of  the  circumcision  with  the  conclu- 
sions had,  on  questions  so  interesting  to  them, 
was  an  important  fact,  and  therefore,  men- 
tioned by  the  historian  ;^  and  in  the  saluta- 
tions of  the  epistle  written  by  the  council, 
the  authors  of  it  join  with  them  the  brethren, 
as  Paul  frequently  joins  others  with  him  in 
the  salutations  of  his  epistles.^  But  no  au- 
thority is  attributed  to  them,  as  it  is  to  the 
Elders.  It  was  to  "  the  Apostles  and  El- 
ders," that  the  question  was  sent  ; — it  was 
they  that  were  called  together,  to  consider 
it ; — and  the  decision  was  communicated  to 
the  Churches  of  the  Gentiles  as  "  the  decrees 
which  were  ordained  of  the  Apostles  and 
Elders  which  were  at  Jerusalem."^ 

'  Acts  XV.  22.  2  lb.  23  ;  1  Cor.  i.  1 ;  2 
Cor.  i.  1  ;  Gal.  i.  2 ;  Phil.  i.  1 ;  Col.  i.  1 ; 
1  Thes.  i.  1 ;  2  Thes.  i.  1.  ^  Acts  xv.  2,  6; 
xvi.  4. 

§  231.  How,  according  to  these  examples, 
should  the  Church  be  organized  ? 


THE   CALL   TO   OFFICE.  115 

According  to  the  pattern  exhibited  in  the 
Scriptures,  every  Congregation  should  be 
ruled  by  a  body  of  Elders,  constituting  a 
parochial  Presbytery,  or  church  Session ; 
and  the  whole  Church  should  be  governed  by 
a  General  council  of  Elders,  representing  all 
the  particular  Churches  ;  and  by  such  other 
subordinate  Presbyteries,  superior  and  in- 
ferior, as  occasion  may  require. 

26.  THE  CALL  TO  OFFICE. 

§  232.  What  is  Ordination  ? 

Ordination  is  the  setting  apart  of  persons 
who  are  called  by  Christ  to  office  or  service 
in  his  Church.^  It  is  rightly  performed  by 
the  laying  on  of  the  hands  of  the  Presbytery, 
with  fasting  and  prayer.^ 

'  Eph.  iv.  8,  11 ;  Num.  viii.  10,  11 ;  Mark 
iii.  14 ;  Acts  i.  22,  24  ;  xiii.  2,  3  ;  xiv.  23. 
2 1  Tim.  iv.  14  ;  Acts  vi.  6 ;  'xiv.  23. 

§  233.  How  are  men  called  to  office  in  the 
Church  ? 

The  call  to  office  in  the  Church,  is  usually 
conveyed  by  the  Spirit  of  Christ,  dwelling  in 
the  person,  endowing  him  for  the  office,  and 
inducing  him  to  seek  it ;  and  by  the  same 


THE    CHURCH    OF   CHRIST. 

Spirit,  in  the  Church,  leading  it  to  call 
him  to  the  service ;  and,  in  the  Eldership, 
causing  them  to  recognize  his  vocation  and 
ordain  him  to  his  work. 
.  1  Cor.  ix.  17 ;  Gal.  i.  15,  16  ;  Acts  i.  24- 
26 ;  vi.  3-6  ;  1  Tim.  iv.  14. 

§  234.  Is  this  process  essential  to  official 
authority  in  the  Church  ? 

The  essential  ground  of  official  authority 
in  the  Church,  is  the  ordination  of  Christ  ;* 
who  commonly  acts  through  the  regular  in- 
strumentality of  the  Church  which  he  has  or- 
ganized ;  but  is  always  free  to  qualify,  call 
and  ordain  men  to  his  service,  by  his  own  im- 
mediate prerogative,  in  whatever  way  he 
may  see  fit.'^ 

'  Gal.  i.  1 ;  Acts  ix.  15.  ^  Mark  ix.  38, 
39  ;  Gal.  i.  12,  16,  17  ;  1  Cor.  xv.  8. 

§  235.  How  are  those  to  be  known  who 
are  called  of  God? 

Those  who  are  called  of  God  to  the  minis- 
try are  to  be  known  by  the  fruits  of  sound 
doctrine  and  holy  living,  according  to  the 
Scriptures  ;  and  by  the  divine  authority  and 
efficacy  accompanying  and  sealing  their  minis- 
try. 

Mat.   vii.  15-20;    Gal.  i.  7-9;   2  John 


THE    CALL   TO    OFFICE.  117 

9-11;  Rev.  ii.  14,  15,  20;  1  Cor.  ix.  2;  Gal. 
ii.  8. 

§  236.  Is  apostolic  succession  necessary  in 
the  ministry  ? 

To  suppose  it  necessary  to  the  ministry  to 
have  an  ordination  lineally  derived,  by  out- 
ward succession,  from  the  Apostles,  is  without 
Scriptural  warrant,  and  irreconcilable  with 
the  terms  of  the  gospel  offer,  and  with  the 
duty  of  the  people  to  judge  the  spirits  of  the 
prophets  and  reject  the  false. 

Mark  xvi.  16 ;  1  John  iv.  1. 

§  237.  How  does  it  conflict  with  the  gos- 
pel offer  ? 

It  implies  that,  before  men  may  with  safety 
venture  to  hear,  believe  and  obey  the  gospel, 
they  must  ascertain  whether  the  preacher 
has  been  ordained  in  a  manner,  of  which  the 
proof  is,  in  the  nature  of  the  case^  impossible; 
and  if  possible,  must  be  utterly  incomprehen- 
sible to  unevangelized  hearers  ;  so  that  it 
effectually  subverts  the  freeness  of  the 
gospel,  precludes  the  certainty  of  salvation, 
even  to  the  sincerest  believer ;  and  exposes 
the  inquirer  to  the  hazard  of  perishing 
without  hope,  whilst  engaged  in  the  futile 
preliminary  investigation. 


118  THE   CHURCH   OF   CHRIST. 

Phil.  i.  18 ;  Rev.  xxii.  17  ;  1  Cor.  ix.  2. 

§  238.  How  does  it  contravene  the  duty 
of  judging  of  Teachers  ? 

It  sets  aside  the  scriptural  rule,  which  is, 
that  they  shall  be  known  by  their  fruits  ;  and 
establishes  another,  to  which  the  hearers  are 
incompetent  to  appeal,  and  which  affords  no 
shadow  of  protection  against  the  teachings 
of  error ;  thus  it  exalts  the  ministry  to  an 
unwarrantable  independence,  and  subordi- 
nates the  consciences  of  hearers  to  the  au- 
thority of  men,  instead  of  the  Word  of  God. 

Below,  §  266  ;  Mat.  xv.  9  ;  2  Pet.  i.  19  ; 
3  John  11. 

§  239.  Does  a  rejection  of  apostolic  suc- 
cession, imply  indifference  to  order  ? 

A  rejection  of  the  pretence  of  apostolical 
ordination  is  perfectly  consistent  with  the 
maintenance  of  a  truly  apostolic  succession, 
in  the  inheritance  of  the  Apostles'  doctrine, 
and  the  possesion  of  the  same  Spirit,  attest- 
ing the  same  gospel,  and  working  the  fruits 
of  holiness  in  those  who  receive  it.  This 
succession  is  the  best  pledge  of  respect  for 
the  order  of  Christ's  house,  and  reverence 
for  the  authority  of  those  whom  he  calls  to 
minister  therein. 


THE    CALL  TO   OFFICE.  119 

2  John  9-11;  2  Tim.  iii.  14-lT. 

§  240.  What  then  is  the  value  of  Ordina- 
tion ? 

The  importance  of  Ordination  consists,  not 
in  its  conveying  lineally  any  imagined  apos- 
tolic grace ;  but  in  its  being  the  divinely  ap- 
pointed mode  whereby  the  Church  is  in- 
structed, in  dependence  upon  the  aid  of  the 
Spirit  of  Christ,  to  ascertain  and  attest  the 
evidence  of  divine  commission  possessed  by 
the  party,  for  the  purpose  of  protection 
against  the  intrusion  of  such  as  Christ  has 
not  sent.  The  value  of  the  ordinance  is, 
therefore,  mainly  dependent  on  the  faithful- 
ness of  the  Church  to  her  trust,  and  conse- 
quent presence  with  her,  and  guidance  of  the 
Spirit. 

Acts  i.  24;  vi.  3-6;  xiii.  2,  3. 

§  241.  What  is  signified  by  the  laying  on 
of  hands  in  Ordination  ? 

By  the  laying  on  of  hands  is  signified  the 
presentation  of  the  person,  as  an  offering 
dedicated  by  the  Church,  to  minister  on  its 
behalf  in  the  service  of  God. 

Num.  viii.  10,  11,  13,  15,  21 ;  Compare 
Lev.  xvi.  10,  21,  and  Num.  viii.  12. 

§  242*  To  whom  is  Ordination  to  be  given? 


120  THE    CHURCH    OF    CHRIST. 

Ordination  is  to  be  given  to  none  but  those 
in  whom,  upon  careful  inquiry  and  trial, 
there  appears  sufficient  scriptural  evidence 
that  they  have  been  qualified  and  called  by 
Christ  to  the  service  to  which  they  are  to  be 
set  apart. 

1  Tim.  v.  22;  iii.  2-15;  Tit.  i.  5-11;  1 
Cor.  xii.  28;  Eph.  iv.  8,  11. 

§  243.  Does  Ordination,  of  itself,  confer  a 
right  to  claim  the  prerogatives  of  the  minis- 
try? 

Ordination  is  a  solemn  and  official  attesta- 
tion by  the  Presbytery,  in  the  name  and 
presence  of  the  Holy  Spirit,  to  the  evidence 
which  it  recognizes  in  the  elect  officer,  of  a 
call  to  office  from  the  Head  of  the  Church. 
Of  itself,  it  conveys  to  the  party  no  moral 
right  to  the  prerogatives  of  the  ministry. 

1  Tim.  iv.  14;  Acts  i.  24;  vi.  3-6;  xiii.  2. 

§  244.  What  is  the  position  of  such  as 
maybe  ordained,  without  a  divine  commission? 

The  gospel  is  not  dependent  for  its  virtue 
upon  the  worthiness  of  the  earthen  vessels 
through  which  it  is  conveyed ;  but  upon  the 
faith  of  those  who  receive  it.  So  that  the 
Word  preached  and  the  Sacraments  adminis- 
tered by  such  persons,  if  dispensed  according 


LEGISLATION  AND   DISCIPLINE.         121 

to  the  rule  of  Christ,  are  valid,  and  effectual 
to  the  edifying  and  salvation  of  believers ; 
whilst  the  administrator  is  guilty,  as  an  in- 
truder into  the  sanctuary,  and  usurper  of 
functions  to  which  he  has  not  been  called. 

2Cor.  iv.  7;  Phil.  i.  15-18;  Rom.  i.  16; 
1  Cor.  iii.  7;  Jer.  xxiii.  21,  3:fr  32. 

27.  LEGISLATION  AND  DISCIPLINE. 

§  245.  What  is  the  legislative  authority 
of  Church  courts? 

Church  courts  have  no  legislative  authority, 
in  the  proper  sense.  Their  power  is  only 
ministerial  and  declarative  of  the  will  of 
Christ,  as  set  forth  in  the  Scriptures ;  which 
are  the  only  authoritative  rule  of  faith  and 
manners.  They  should  found  all  their  de- 
cisions clearly  upon  these;  and  have  no  au- 
thority to  bind  the  conscience  in  anything 
aside  from,  or  contrary  thereto  ;^  but  only  to 
make  such  circumstantial  regulations  as  may 
be  necessary  to  fulfil  the  requirements  con- 
tained in  the  written  Word.^  In  the  faithful 
execution  of  this  office,  they  are  entitled  to 
reverence  and  obedience,  as  well  because  they 
are  an  ordinance  of  Christ  hereto  appointed, 
11 


122      THE  CHURCH  OF  CHRIST. 

as  because  of  the  propriety  of  the  conclusions 
to  which  they  may  come.^ 

^  Above,  §§  79,  89  ;  Isa.  xxxiii.  22 ;  James 
iv.  12;  Rom.  xiv.  4;  1  Cor.  v.  4,  5;  2  Pet. 
i.  19 ;  Mat.  xv.  3.  ^  i  Cor.  xi.  13,  14;  xiv. 
26,  40.  3  Acts  XV.  28  ;  Mat.  xvi.  19  ;  xviii. 
17,  18  ;  John  kx.  21-23. 

§  246.  What  is  church  discipline  ? 

Church  discipline  is  the  exercise  of  au- 
thority, for  the  prevention  and  correction  of 
offences  and  the  maintenance  of  the  purity, 
order  and  peace  of  the  Church  and  the  honor 
of  Christ. 

2  Cor.  X.  8;  1  Cor.  v.  5;    1  Pet.  i.  14-16. 

§  247.  How  is  discipline  exercised? 

Discipline  is  exercised  by  the  courts  of  the 
Church,  by  guarding  the  door  of  admission  to 
her  communion, — by  inspection  of  the  lives 
and  conduct  of  the  members, — by  paternal 
warnings  and  admonitions, — and  by  the  trial 
and  censure  of  offenders. 

Acts  XX.  28;  Heb.  xiii.  17. 

§  248.  What  is  the  criterion  of  admission 
to  the  Church  ? 

The  criterion  of  admission  to  the  Church 
is  professed  faith  and  repentance,  accompa- 
nied with  a  corresponding  life  and  conduct. 


LEGISLATION   AND    DISCIPLINE.         123 

Mark  xvi.  16 ;  Acts  ii.  38 ;  viii.  37 ;  xx. 
21 ;  xxvi.  20  ;  Matt.  iii.  7-9. 

§  249.  Is  every  sin  a  proper  subject  of 
judical  censure  ? 

As  there  is  none  that  sinneth  not,  there 
must  be  sins  of  such  a  nature  as  do  not  in- 
terfere with  good  standing  in  the  Church ; 
although  every  observable  sin  is  a  proper 
subject  of  admonition  from  the  Elders.'  But 
an  offence,  the  proper  subject  of  judicial  dis- 
cipline, is  anything  in  the  principles  or  prac- 
tice of  a  church  member,  which  is  an  actual 
and  open  violation  of  the  law  of  God,  directly 
calculated  to  ensnare  others,  to  mar  the  edi- 
fication of  the  Church,  or  to  dishonor  God 
and  cause  the  enemy  to  blaspheme.^ 

'  1  John  i.  8,  10;  1  Thes.  v.  12;  «  2  Pet. 
ii.  1;  1  Cor.  viii.  12;  2  Sam.  xii.  14. 

§  250.  How  many  classes  of  offences  are 
there  ? 

There  are  three  classes  of  offences, — here- 
sies in  doctrine, — immoralities  in  practice, — 
and  violations  of  church  order ;  including, 
untenderness  toward  the  brethren,  neglect  of 
the  ordinances  and  of  official  duties,  disre- 
spect toward  the  ministry,  and  resistence 
against  the  authority  of  the  Church. 


124      THE  CHURCH  OF  CHRIST. 

Gal.  i.  8,  9;  1  Cor.  v.  11;  Rev.  ii.  14; 
Rom.  xiv.  13;  Acts  xv.  38;  2  Thes.  iii.  6, 
14,15;  IThes.  v.  12,  13. 

§  251.  What  remedies  has  Christ  provided 
against  offences  ? 

For  the  correction  of  offences,  Christ  has 
appointed  various  degrees  of  censures,  to  be 
administered  by  those  having  rule  in  the 
Church.  These  include  private  and  public 
exhortation,  admonition,  and  rebuke;  sus- 
pension from  the  privileges  of  the  Church, 
and  excommunication. 

2  Thes.  iii.  14,  15;  1  Tim.  v.  20;  Tit.  i. 
13;  ICor.  v.  5,  13. 

§  252.  What  is  to  determine  the  degree  of 
publicity  of  rebukes  ? 

Offences  are  not  needlessly  to  be  published ; 
but  the  censure  should  be  proportioned  to  the 
magnitude  and  notoriety  of  the  offence;  so 
that  admonition  and  rebuke  may  be  adminis- 
tered to  the  offender,  alone,  in  the  family,  in 
the  Session,  or  before  the  whole  Church. 

Mat.  xviii.  15-17;  1  Tim.  v.  1,  19,  20. 

§  253.  In  what  cases  is  suspension  proper? 

In  flagrant  cases  of  scandal,  which  cannot 
be  brought  to  immediate  decision,  a  cautionary 
suspension    may   be    enforced,   pending   the 


LEGISLATION  AND   DISCIPLINE.         125 

trial;  and  in  many  cases  of  offence,  suspen- 
sion may  be  proper  upon  conviction,  with  the 
hope  of  repentance  and  restoration. 

2  Thes.  iii.  14, 15. 

§  254.  What  is  Excommunication  ? 

Excommunication  consists  in  cutting  off 
the  offender,  utterly,  from  the  fellowship  of 
the  Church,  and  delivering  him  over  to  Sa- 
tan, whose  service  he  has  preferred  to  that 
of  Christ. 

1  Cor.  V.  5,  13 ;  Gal.  v.  12. 

§  255.  In  what  cases  is  Excommunication 
proper  ? 

Excommunication  is  proper  when  offences 
are  of  such  a  character,  or  have  been  followed 
by  such  a  course  of  conduct  as  precludes  the 
hope  of  repentance,  and  justifies  the  convic- 
tion that  the  offender  is  given  over  to  a  re- 
probate mind. 

Mat.  xviii.  17. 

§  256.  What  is  the  effect  of  excommunica- 
tion ? 

The  sentence,  when  pronounced  in  the 
fear  of  Christ,  and  in  accordance  with  his 
Word,  is  ratified  in  heaven.  Christians  are 
bound  as  far  as  possible,  to  withdraw  from 
all  social  familiarity  with  the  excommunicate. 
11  * 


126  THE   CHURCH   OF   CHRIST. 

Satan  receives  power  over  him.  He  is  given 
up  to  the  terrors  of  conscience,  or  to  a  jet 
more  dreadful  blindness  of  mind  and  hard- 
ness of  heart ; — and  if  peculiar  grace  does 
not  work  in  him  new  repentance  and  faith, 
the  sentence  of  the  Church  will  be  rehearsed 
and  ratified,  in  the  judgment  of  the  last  day. 

1  Cor.  V.  5,  11 ;  1  Tim.  i.  20 ;  Mat.  xviii. 
18;  John  xx.  23;  Heb.  x.  26,  27. 

§  257.  By  whom  are  scandals  to  be  tried 
and  censures  inflicted  ? 

The  discipline  of  the  Church  is  to  be  exer- 
cised by  the  Eldership  to  whose  jurisdiction 
the  offender  belongs;' — in  the  case  of  private 
members,  therefore,  it  is  appropriately  as- 
signed to  the  parochial  Presbytery  ;  and  in 
the  case  of  ministers  to  the  classical  Presby- 
tery. 

^Deut.  xix.  12;  xxi.  19;  1  Cor.  v.  1,  4,  5. 

§  258.  What  is  the  law  of  evidence  in 
judicial  cases  ? 

Two  or  three  witnesses  are  necessary,  to 
establish  any  charge ;  and,  if  it  be  required, 
the  witnesses  are  to  be  put  upon  oath,  as  to 
the  truth  of  their  testimony. 

Deut.  xix.  15 ;  Mat.  xviii.  16  ;  1  Tim.  v. 
19  J  Heb.  vi.  16,  17 ;  Mat.  xxvi.  63,  64. 


PRIVATE   CHRISTIANS.  127 

§  259.  What  provision  is  made  for  the  cor- 
rection of  erroneous  decisions  ? 

The  mistakes  of  inferior  courts  may  be 
corrected,  by  appeal  to  those  of  wider  juris- 
diction. 

§  260.  Is  such  superior  jurisdiction  of  di- 
vine right? 

The  doctrine  of  the  unity  of  the  Church 
involves  the  subordination  of  the  parts,  in 
judicial  cases,  as  well  as  in  all  others ;  whilst 
the  analogy  of  the  Synagogues  and  Sanhe- 
drim, and  the  example  of  the  Council  of 
Jerusalem  concur  to  the  same  conclusion.' 

1  Cor.  xii.  25,  26;  Above,  §§  119,  225-231. 

28.  PRIVATE  CHEISTIANS. 

§  261.  What  are  the  rights  of  individuals 
with  reference  to  personal  religion  ? 

It  is  the  right  and  duty  of  every  individual, 
for  himself,  to  read  and  study  the  Word  of 
God,  and  ascertain  the  way  of  salvation 
therein  set  forth,  ^ — by  faith,  to  lay  hold  of 
and  appropriate  to  himself  that  salvation  and 
all  the  promises,^ — and  to  come  before  the 
throne  of  God  with  boldness,  in  the  name  of 
Christ,  and  independent  of  all  human  instru- 
mentalities and  mediators,  and  there  make 


128  THE   CHURCH   OF   CHRIST. 

his  confessions  and  offer  his  prayers  and 
praises,  with  assurance  of  acceptance  and 
salvation.^ 

^  John  V.  39 ;  Acts  xvii.  11 ;  2  Pet.  i. 
19-21.  2  Rev.  xxii.  IT.  3  Rom.  x.  12,  13  ; 
Eph.  iii.  12;  Heb.  x.  19-22;  Ps.  1.  23; 
John  xiv.  6 ;    1  Tim.  ii.  5. 

§  262.  What  part  is  assigned  to  them  in 
the  public  worship  ? 

The  ordinance  of  song  in  the  sanctuary  is 
appointed  as  a  means  of  enabling  the  whole 
Church  to  unite  in  open  and  joyous  testi- 
mony to  the  world,  of  the  grace  and  glory  of 
her  God ;  and  of  admitting  each  worshipper  to 
join  personally  in  the  noblest  and  most  hon- 
orable of  all  the  exercises  of  religion, — the 
high  praises  of  Jehovah  ;  and  it  is  the  right 
and  duty  of  every  Christian  to  join  therein 
with  heart  and  voice. 

Ps.  xxxiii.  1-3 ;  cv.  2 ;  Eph.  v.  19  ;  CoL 
iii.  16  ;  Ps.  cl.  5,  6. 

§  263.  Should  those  be  required  to  sing 
who  have  no  voice  for  music  ? 

Defective  voice  is  too  often  consequent 
upon  neglect  of  culture,  induced  by  criminal 
indifference  to  the  privilege  and  duty.  But 
concert  in  utterance  and  song  has  a  power 


PRIVATE   CHRISTIANS.  129 

over  the  devotional  feelings  which,  no  doubt^ 
was  the  motive  that  actuated  the  Head  of  the 
Church,  in  appointing  this  ordinance;  and, 
whilst  no  one  should  so  join  as  to  interrupt 
the  harmony,  and  mar  the  edification  of 
others, — the  most  feeble  and  imperfect  voices 
may  share  in  the  privilege,  by  a  subdued  ut- 
terance, which  will  swell  the  song,  without 
derogation  to  the  harmony. 

Ps.  1.  23;  Ixvii.  3-5 ;  Heb.  xiii.  15. 

§  264.  What  are  the  duties  of  private  Chris- 
tians toward  others  ? 

It  is  the  duty  of  private  Christians  to  be 
ready  always  to  give  to  every  one  that  asketh 
them,  a  reason  of  the  hope  that  is  in  them, 
with  meekness  and  fear  ;  to  watch  for  and  use 
all  suitable  occasions  to  press  upon  the  im- 
penitent the  free  grace  of  Christ ;  to  employ 
their  means  in  relieving  the  temporal  wants 
of  the  destitute ;  and,  as  they  have  oppor- 
tunity, to  do  good  to  all  men. 

1  Peter  iii.  15 ;  Kev.  xxii.  17 ;  Heb.  xiii.  16 ; 
Gal.  vi.  10. 

§  265.  What  are  the  principles  of  Chris- 
tian charity  and  beneficence  ? 

They  are, — that  the  fruits  of  our  labors 
are  not  to  be  hoarded,  but  employed  in  doing 


130  THE   CHURCH   OF   CHRIST. 

good ;  since  thej  are  not  our  own,  but  lent  to 
us  as  stewards  of  God's  manifold  grace  ;^ 
that  he  who  has  the  means  and  fails  to  re- 
lieve the  wants  of  the  needy,  has  reason  to 
regard  himself  as  destitute  of  the  grace  of 
God  ;^  whilst  he  who,  actuated  by  the  love  of 
Christ,  employs  his  means  in  the  service  of 
God  and  works  of  beneficence,  is  thus  laying 
up  treasure  in  heaven  f  that  the  gifts  of 
God's  people  are  to  be  bestowed  for  the  sup- 
port of  the  ministry,  at  home, — the  dissemi- 
nation of  the  gospel  to  the  destitute, — and 
the  supply  of  the  necessities  of  the  poor  ;^ 
and  that  contributions  of  charity  are  appro- 
priate to  the  Lord's  day.^ 

1  Mat.  vi.  19,  21 ;  Eph.  iv.  28  ;  1  Pet.  iv.  9, 
10.  ^  1  John  iii.  17.  ^  Mat.  xix.  21 ;  Luke 
xii.  33-35  ;  xvi.  9-13  ;  Heb.  xiii.  16.  *  Above 
§§172,  173;  Mark  xvi.  15;  Rom.  x.  15; 
Acts  xiii.  2,  3  ;  Phil.  iv.  15-19  ;  1  John  iii. 
17  ;  Mark  x.  21 :  Gal.  ii.  10.  '  1  Cor.  xvi. 
1-3 ;  Phil.  iv.  18. 

§  266.  What  is  the  prerogative  of  pri- 
vate Christians,  as  to  the  Word  preached  ? 

It  is  the  right  and  duty  of  private  Chris- 
tians to  try  both  preachers^  and  their  testi- 
mony,^ by  the  written  Word  of  God  ;  and, 


OF   FAMILY   RELIGION.  131 

whilst  reverently  and  in  a  humble  and  teacha- 
ble spirit,  they  receive  that  which  accords 
therewith, — to  reject  and  avoid  whatever  is 
contrary  ther§to.^ 

^  Mat.  vii.  15, 16 ;  xxiv.  24  ;  1  John  iv.  1 ; 
Rev.  ii.  2.  '  1  Thes.  v.  20,  21 ;  Gal.  i.  T-9. 
'  Heb.  xiii.  17  ;  Rev.  ii.  20-24 ;  2  John  9- 
11  ;  3  John  11 ;  Rom.  xvi.  17. 

§  267.  What  authority  have  they  in  the 
appointment  of  church  officers  ? 

Whilst  it  is  the  office  of  the  Eldership  to  try 
and  ordain  all  ecclesiastical  officers,  it  is  the 
right  of  the  people,  under  this  limitation,^  to 
elect  those  who  are  to  serve  t*hem  in  the  Lord.* 

'  1  Tim.  V.  22.  "  Acts  vi.  3 ;  xiv.  23,—"  or- 
dained,"— Original,  "with  voting,  constitu- 
ted;" Above,  §76. 


29.  OF  FAMILY  RELiaiON. 

§  268.  What  relation  does  the  family  sus- 
tain to  the  Church? 

Not  only  did  the  visible  Church  originate 
in  the  family  of  Abraham,  but  the  family 
still  continues  to  be  a  fundamental  and  es- 
sential element  of  the  Church,  and  nursery 
for  it. 


132  THE   CHITRCH    OF    CHRIST. 

Acts  ii.  39 ;  1  Tim.  iii.  4,  5 ;  Eph.  v.  21-83; 
vi.  1-4;  Col.  iii.  18-22;    2  Jolin  4. 

§  269.  What  is  the  nature  of  the  parental 
office  ?  "* 

The  parent  is  the  bishop,  the  prophet  and 
king  of  his  family,  ordained  of  God  to  exer- 
cise these  offices  to  all  who  belong  to  his 
household,  and  endowed  with  the  sanction 
of  divine  authority  in  fulfilling  them. 

Eph.  vi.  1-4;  1  Tim.  iii.  4;  Ex.  xx.  10. 

§  270.^  What  are  the  principal  religious 
duties  of  parents  toward  their  children? 

It  is  the  duty  of  parents  to  dedicate  their 
children  to  God,^ — to  bring  them  early  to 
baptism,^  to  teach  them  to  know  God,  to 
pray  to  him,  to  read  his  word,  and  to  attend 
upon  the  public  ordinances  of  the  sanctuary,^ 
to  exercise  government  and  discipline  upon 
them  in  love ;  and  to  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord;  main- 
taining the  stated  worship  of  God  in  the 
house. "^ 

'  Gen.  xvii.  18;  Mark  x.  13,  14.     ^  Above, 
§§36-39,    179-186.      « Gen.    xviii.    19;    2 
Tim.  iii.   14,15.     ^  Prov.   xiii.  24;  xxii.  15; 
Eph.  vi.  4;  Gen.  xii.  7;  xiii.  4, 18;  xxi.  38  fi"^ 
xxxY.  1-4,  7;  Deut.  vi.  7;  Job  i.  5. 


THE   TRUE    CHURCH.  133 

§  271.  What  reward  is  promised  to  faith- 
fulness in  these  duties? 

God's  truth  is  pledged,  in  the  covenant 
sealed  by  Baptism,  that  those  who,  in  their 
youth,  are  trained  faithfully  in  the  right 
way,  shall  continue  to  walk  therein,  to  old  age ; 
and  that  he  will  be  their  God. 

Gen.  xviii.  19;  Prov.  xxii.  6;  Ps.  xcii.  13- 
15;  Gen.  xviii.  19;   xvii.  7;  Acts  ii.  39. 

30.  THE  TRUE  CHURCH. 

§  272.  Is  the  Church  actually  organized 
upon  the  scriptural  model  ? 

The  ignorance,  blindness,  and  corruption 
which  still  infect  the  best  and  purest 
Churches,  have  caused  errors  and  divisions 
which  mar  the  symmetry  and  unity  of  the 
body  of  Christ.  Nor  will  it  be  otherwise 
until  the  promised  day  when  the  Spirit  shall 
be  poured  out,  when  all  shall  know  the  Lord, 
and  the  watchmen  shall  see  eye  to  eye. 

1  Cor.  xi.  18,  19, — "heresies,"— Original, 
"sects ;"  Isa.  Hi.  8. 

§  273.    May    the    order    of    the    Church 
be   disregarded   for   the  sake   of    Christian 
union  ? 
12 


134  THE   CHURCH   OF   CHRIST. 

Any  neglect  or  violation  of  the  order  of 
God's  bouse  is  a  transgression  of  the  law  of 
Christ,  by  which  that  order  is  established, 
and  a  disregard  of  the  authority  of  his  Spirit, 
by  whom  it  is  attested  in  the  Word.  It  can- 
not, therefore,  inure  to  the  unity  of  the 
Spirit,  which  is  the  only  bond  of  peace,  and 
without  which  no  other  union  is  of  any  value. 
It  tends,  not  to  edification,  but  to  destruc- 
tion. 

1  Tim.  iii.  15 ;  1  Cor.  xi.  34 ;  xiv.  40 ;  Tit. 
i.  5;  Eph.  iv.  3;  Isa.  Ixiii.  10;  Rom.  xvi.  17. 

§  274.  What  then  is  the  present  duty  of 
Christians  with  respect  to  union  ? 

It  is  the  duty  of  Christ's  people,  as  much 
as  in  them  is,  to  harmonize  difierences  by 
the  light  of  revelation ;  and  whereunto  they 
have  already  attained,  to  walk  by  the  same 
rule  and  mind  the  same  things ;  whilst  they 
adhere,  as  closely  as  possible,  to  the  revealed 
constitution  of  the  Church;  as  well  as  to  the 
Scriptural  doctrines  of  grace. 

1  Cor.  i.  10;  iii.  3;  Phil.  iii.  16;  1  Tim. 
iii.  15 ;  2  Tim.  iii.  16,  17. 

§  275.  Are  all  professedly  Christian  Church- 
es truly  such  ? 

There  may  be  and  doubtless   are  many^ 


THE    TEUE    CHURCH.  135 

claiming  to  be  true  Churches,  which  are  in 
fact  no  Churches  of  God  at  all;  but  syna- 
gogues of  Satan. 

Rev.  ii.  9;  iii.  9,  19 ;    2  Thes.  ii.  3. 

§  276.  May  Christians  safely  continue  in 
such  Churches  ? 

Connection  with  such  Churches  cannot  be 
retained,  without  great  peril  to  the  soul,  and 
injury  to  the  name  of  Christ;  and  his  people 
are,  therefore,  enjoined  to  separate  them- 
selves from  all  such. 

2  Cor.  vi.  17;  Rev.  xviii.  4;  Acts  xix.  9. 

§  277.  How  is  the  true  Church  to  be  dis- 
tinguished from  the  false  ? 

The  true  Church  is  to  be  known  by  its 
fidelity  to  its  commission  as  a  witness  for 
God.  Wherever  the  gospel  of  Christ  is 
faithfully  preached  and  heard,  and  the  testi- 
mony sealed  by  a  due  administration  of  the 
Sacraments  according  to  the  institution  of 
Christ,  there  it  is  not  to  be  doubted  is  a  true 
Church  of  Christ. 

Mat.  xxviii.  19,  20 ;  Rev.  xxii.  17 ;  Eph. 
ii.  19-22. 

§  278.  What  is  the  duty  now  incumbent 
on  the  Church  in  the  world? 

The  visible  Church  was  erected  by  Christ 


136  THE    CHURCH    OP    CHRIST. 

as  an  agency  to  keep  the  oracles  of  his  truth, 
to  nourish  in  her  bosom  the  children  of  his 
grace,  and  to  publish  the  gospel  to  all  nations. 
Her  organization,  officers  and  order  were 
appointed,  and,  in  the  successive  periods  of 
her  history,  modified  by  his  wisdom,  to 
qualify  her  for  this  office.^  To  the  same  pur- 
pose is  the  Spirit  in  her  given  ;  grace  be- 
stowed upon  her  ministers  ;  and  this  world's 
goods  upon  her  members.^  To  her,  and  her 
only,  has  He  given  commission  to  that  effect ; 
commission  sealed  and  perpetuated  by  the 
last  words  of  her  ascending  Saviour.^  For 
lack  of  that  knowledge  and  grace  which  her 
ministrations  impart,  the  world  is  perishing. 
Her  one  great  privilege  and  duty  therefore 
is,  by  the  unreserved  dedication  of  the  re- 
sources of  her  members  and  talents  of  her 
ministry,  by  her  fervent  prayers  and  un- 
wearied labors  at  home  and  abroad,  to  make 
known  the  gospel  to  every  creature  under 
heaven,  in  the  fulness  of  its  persuasive  sweet- 
ness and  saving  power. 

'  Rom.  iii.  2 ;  Acts  xx.  28  ;  Eph.  iv.  11- 
13 ;  1  Cor.  xii.  27,  28 ;  Gen.  xii.  3  ;  Mark 
xvi.  15.  2 1  Cor.  xii.  4-13  ;  Luke  xxiv.  47- 
49.     3  Above,  §  140,  Acts  i.  8,  9. 


THE    TRUE    CHURCH.  137 

§  279.  May  the  Churches  surrender  to 
other  societies  the  dispensation  of  the  gos- 
pel? 

Every  branch,  if  it  be  indeed  of  the  true 
Church,  is  severally  involved  in  the  duty  and 
responsibility  imposed  by  the  great  commis- 
sion ; — a  duty  to  be  performed  by  that  or- 
ganism with  which  she  has  been  to  this  pur- 
pose endowed  by  Christ ;  and  a  responsibility 
which  can  only  be  met  under  the  direction 
and  agency  of  those  officers  whom  He  has 
commissioned  and  sent  for  her  guidance  and 
government.  Only  in  the  faithful  perfor- 
mance of  the  work  thus  set  before  her  can 
she  expect  the  continued  smile  of  her  Head 
and  presence  of  his  Holy  Spirit.  The  erec- 
tion, therefore,  of  other  bodies  not  subject  to 
the  rulers  and  courts  which  Christ  has  set 
in  the  Church,  and  assumption  to  them  of  an 
independent  agency  in  the  work  of  evangeli- 
zation, implies  the  voluntary  surrender  of  her 
office,  by  the  Church,  or  her  exclusion  from 
it ;  and  is,  in  either  case  alike,  indefensible 
and  fatal  to  her  prosperity  and  growth.  It 
farther  involves  the  alternative  assumption, 
that  the  Churches  whose  work  is  thus  under- 
taken, are  not  organized  after  the  mind  of 
12  * 


138  THE   CHURCH   OF   CHRIST. 

Christ,  or,  that  the  wisdom  of  the  parties 
has  devised  a  better  means  for  accomplishing 
his  purposes,  than  that  ordained  by  the  Son 
of  God. 

1  Tim.  iii.  15 ;  Mat.  xxviii.  19,  20 ;  Eph. 
iv.  4,  11-16. 

§  280.  Is  the  past  an  adequate  illustration 
of  the  future  of  the  Church  ? 

The  past  history  of  the  Church  has  been  a 
faint-hearted  and  feeble  struggle  for  exis- 
tence, rather  than  an  assertion  of  her  prero- 
gative and  entrance  on  her  inheritance. 
But  the  day  of  darkness,  of  barrenness  and 
bondage  is  destined  to  pass  away.  She  will 
yet  arise,  shake  herself  from  the  dust,  put  on 
strength  and  beautiful  garments,  ascend  the 
throne  and  inherit  all  nations.  The  kingdom 
and  dominion  and  the  greatness  of  the  king- 
dom under  the  whole  heaven  shall  be  given 
to  the  people  of  the  saints  of  the  Most  High , 

Isa.  liv.  1-13 ;  Iii.  1,  2,  10 ;  Dan.  vii.  27 


INDEX 


THE  REFERENCE  FIGURES  ARE  NOT  THOSE  OF  THE  PAGE, 
BUT  OF  THE  SECTION,  (g). 

Abraham — The  covenant  with,  26.  The  parties,  28.  Spirit- 
ual blessings,  29.  Temporal  blessings,  32.  Conditions, 
31.  Seal,  34,  35.  Perpetual  force,  27,  42.  Its  spiritual 
import  understood  by  the  patriarchs,  33. 

Anointing— Of  Priests,  58.  Of  Kings,  88.  Of  Prophets,  60. 
Its  meaning,  60. 

Apostles — Extraordinary  oflBcers,  153.  Their  duties,  154. 
Qualifications,  155.     Have  no  successors,  156. 

Apostolic  succession,  236-239. 

Appellate  jurisdiction,  259,  260. 

Baptism — Levitical,  103,  104.  Of  purification  for  sin,  105. 
The  administrator,  106.  Mode  of  application,  107.  Sub- 
jects, 108.  Meaning,  109.  Why  varied  in  the  elements, 
110.  Used  by  the  Pharisees,  111.  Baptism  of  John, 
202.  Christian  Baptism,  204.  Its  meaning,  205.  Its  sub- 
jects, 208. 

Benediction,  208. 

Bishops — Diocesan,  161.  And  Elders  the  same,  163.  See 
Elders. 

Call  to  office— How  given,  233,  234.     How  evinced,  235. 

Censures — Disciplinary,  251.     Publication  of,  252. 

Ceremonial  law  in  the  Christian  church,  142-149. 

Charity — In  Israel,  125.  In  New  Testament  church,  265. 
Due  to  all  the  needy,  264. 

139 


140  INDEX. 

Children — In  the  Abrahamic  covenant,  30,  36.  They  may 
be  .  bound  in  covenant,  37-39.  Members  of  the  ancient 
church,  41.  Not  excluded  by  Christ,  180-185.  Their 
privileges,  186.     Unbaptized  of  Christian  parents,  187. 

Christian  Church — How  different  from  that  of  Israel,  138-140. 
How  shown  to  be  the  same  body,  145.  How  introduced, 
141.     Her  commission,  140.     Her  present  duty,  278. 

Church— What  is  it,  8.  Visible,  9.  Invisible,  10.  The 
two  how  identified,  13.  Militant,  11.  Triumphant,  12. 
Ofl5ce  of  the  visible,  14.  Grace  in  her,  15.  Her  con- 
stituents, 16.  Not  all  regenerate,  15,  16.  When  erected, 
19.  Of  whom  composed,  41, 136.  Her  unity,  17.  Her  per- 
petuity, 18.  Corrupt  at  Christ's  coming,  127-132.  Not 
dissolved  by  him,  133.  Nor  essentially  modified,  134-136. 
A  witness,  14,  134, 135,  139,  140.  New  Testament  organi- 
zation, 231.  Her  present  duty,  278.  Her  future,  280. 
And  voluntary  societies,  279.     The  true  church,  277. 

Church  Order — The  rule  of  it,  1,  6.  Necessity  of  a  rule,  2. 
A  system  is  revealed,  3,  4. 

Church  privileges  under  the  old  dispensation  were  free  to 
the  Gentiles,  97. 

Circumcision,  35.  How  enforced,  39.  In  the  gospel  church, 
144,  181. 

Clean  and  unclean — Animals,  21.     Persons,  94,  183,  184. 

Cleansing — Ceremonial,  95.     Its  design,  96. 

Conditions  of  church  privileges  the  same  in  all  ages,  41,  99, 179, 

Confirmation  not  Scriptural,  214. 

Congregations — First  Christian,  how  constituted,  189,  190. 
They  were  like  the  Synagogues,  191-193.  Their  form, 
194.     The  body  is  not  to  exercise  the  government,  221. 

Council  of  Jerusalem,  225.  Why  called,  226.  Was  a  Pres- 
bytery, 227-230. 

Covenant— Defined,  24.  With  Abraham,  26.  Infants  in 
covenant,  36-39.     See  Abraham  and  Children. 

Deacons— Origin,  174.  Qualifications,  177.  Duties,  175. 
Not  preachers,  178.    Subordinate  to  the  Eldership,  17d. 


INDEX.  141 

Discipline— What?  246.     Matter  of  it,  249,  250. 

Dispensations  of  the  covenant,  43. 

Divisions  in  the  church,  272. 

Elders — Have  been  in  all  dispensations,  45.  Origin  of,  47, 
70,  71.  Were  pastors  of  Israel,  56,  162.  Were  rulers  and 
teachers,  69,  75.  Were  elected,  76.  Chosen  from  the 
firstborn,  75.  Their  duties,  78,  79.  In  the  Synagogue, 
116-119.  New  Testament  Elders — origin  not  stated — 
Why?  164.  Titles,  162.  Qualifications,  165.  Preroga- 
tives, 171.  Plurality  in  each  church,  167.  Two  classes, 
166.  Ruling,  168,  169.  Teaching,  170.  Their  functions 
of  two  kinds,  195.  Power  of  order,  196.  Power  of  juris- 
diction, 197.  They  are  the  rulers  of  the  Christian  church, 
219,  220.     Sat  in  the  council  of  Jerusalem,  229,  230. 

Evangelists,  158-160. 

Excommunication,  254.     When  proper,  255.     Its  effect,  256. 

Expenses  of  religion  in  Israel,  121-126.  In  the  Christian 
church,  172,  173. 

Extraordinary  church  officers,  84,  152,  153. 

Faith  the  condition  of  church  privileges  under  all  dispensa- 
tions, 41,  99,  179,  248. 

False  churches,  275,  276. 

Family  and  church  how  related,  268.  Family  religion  in 
Israel,  112.     In  the  New  Testament  church,  269-271. 

Firstborn — Their  rights,  72.     Forfeiture  of  them,  73,  74. 

.Forms  of  prayer,  211-213. 

Gentiles  entitled  to  church  privileges  with  Israel,  97-99. 

Government — In  Israel,  by  whom  administered,  75.  How 
organized,  77.  Of  the  Christian  church  not  Congrega- 
tional, 221.     But  Presbyterial,  219,  220. 

High  Priest,  61,  63. 

Holy  oil. — Its  meaning,  60. 

Holy  days,  215.  Not  to  be  appointed  by  church  authority, 
217,  218. 

Immersion — Not  a  scriptural  rite,  203. 

Israel — Its  relation  to  the  apostolic  church,  137. 


142  INDEX. 

Kings  of  Israel — Origin  of  the  system,  86.     How  chosen,  87. 

How  inaugurated,  88.     Their  functions,  89.     Their  office 

typical,  85. 
Laying   on  of  hands — The   mode   of  ordination,  232.     Its 

meaning,  241. 
Laymen  leading  public  worship,  210. 
Legislation  in  the  church,  79,  89,  245. 
Levites — Why  called,   66.     How   ordained,  67.     Duties  68. 

Support,  123. 
Levitical   dispensation — How   introduced,  48.     Its    officers, 

typical  and  pastoral,  53-56.     Its  privileges  not  restricted 

to  Israel,  97,  98. 
Liturgies  unscriptural,  211. 
Lord's  prayer  not  given  as  a  form,  212. 
Lord's  Supper,  207. 
Members   of  the   church — Qualifications,  41,  99,  179,  248. 

Their  rights, — as  to  personal  religion,  261.     As  to  public 

worship,  262.     As  to  the  Word  preached,  266.     As  to  the 

preachers,  266.     In  electing  church  officers,  267. 
Ministry — Its  support  under  the  Old  Testament,  122-124. 

Under  the  New,  172,  173. 
Monarchy — Its  origin  in  Israel,  86.     The  King  a  vicegerent, 

86,  89.     The  office  typical,  85. 
Oaths — Judicial,  258. 
Offerings   for    the   poor — Under    the   Old   Testament,    125. 

Under  the  Xew,  174,  265.     Gifts  to  the  poor  and  to  the. 

cause  of  Christ  are  acts  of  worship,  264. 
Officers — Those  common  to  all  ages,  45.     Of  the   Levitical 

church,  52,  83,  84.     None  of  them  were  properly  secular, 

90.     Those  of  the  New  Testament  church,  152. 
Old  Testament — Its  authority  as  to  the  constitution  of  the 

Christian  church,  7. 
Order — The  rule,  1,  6.     The  Scriptures  exhibit  a  system,  3. 
Ordinances — Before  Abraham,  20.     Common  to  all  dispen- 
sations, 44.     Those  at  the  sanctuary,  101.     Those  of  the 

New  Testament,  198,  201,  208,  209. 


INDEX.  143 

Ordination— What  ?  232.  Of  Aaron,  58.  Of  Xew  Testa- 
ment officers,  232.  Its  importance,  240.  To  whom  due, 
242.     Its  effect.  243.     Without  a  divine  call,  244. 

Parental  office,  269.  Reward  of  fidelity,  271.  Parental  faith, 
the  condition  of  the  covenant  for  children,  39,  214. 

Passover,  49.   Its  priesthood,  50.    And  the  Lord's  Supper,  201. 

Pastors— Of  the  Old  Testament  church,  oG.     Of  the  Xew,  162. 

Patriarchal  dispensation,  43—46. 

Patriarchs — Their  office,  46.  They  understood  the  spiritual 
intent  of  the  covenant,  33. 

Perpetuity  of  the  church,  18. 

Poor — Provision  for,  125,  265. 

Preachers  to  be  judged  by  their  hearers,  266. 

Preaching — What  is  it?  198.  Relation  between  it  and  the 
Sacraments,  199.     By  others  than  the  Elders,  210,  264. 

Presbyters  the  only  rulers  of  the  church,  161,  219,  220. 

Presbytery — The  Scriptural  name  for  a  church  court,  219. 
How  many  kinds  ?  222.  That  of  Jerusalem,  223.  Those 
of  Antioch,  Ephesus  and  Corinth,  224.     Functions  of,  197. 

Priests— The  firstborn,  50,  51.  Change  to  Levi,  57,  66. 
These  how  appointed.  58.  Their  functions,  62,  63.  Were 
stationed  at  the  sanctuary,  65.  Their  support,  124.  The 
office  typical,  54,  64. 

Privileges  of  Israel,  91.  To  whom  given,  92,  93.  Were 
common  to  Jew  and  Gentile,  97-99. 

Prophets  of  the  Xew  Testament  church,  157. 

Rights  of  private  Christians — As  to  personal  religion,  261. 
As  to  the  word  preached,  266.  In  public  worship,  262. 
In  the  election  of  officers,  267.   As  to  the  Gospel,  210,  264. 

Rule  of  order,  1,  6.     Its  necessity,  2. 

Sabbath  superseded  by  the  Lord's  day,  216. 

Sabbath  School.     Its  warrant  and  office,  188. 

Sacraments — A  means  of  testimony,  14,  199.  Of  the  prime- 
val church,  21.  Of  the  Levitical  church,  102.  Of  the 
Christian  church,  201.  Difference  between  the  old  and 
the  new,  200,  201. 


144  INDEX. 

Sacrifice— What  ?  21.     Origin  of,  22.     History  of,  23. 

Sanhedrim,  80.     Its  origin,  81.     Its  history,  82. 

Scripture  instructions,  how  given,  4. 

Support  of  the  ministry — Under  the  old  dispensation,  121-124. 
Under  the  new,  172,  173. 

Suspension  from  church  privileges — Under  the  old  dispen- 
sation, 95.     Under  the  new,  253. 

Synagogue  system — Origin,  113,  114.  Effect  on  the  con- 
stitution of  the  church,  115.  Order  of  service,  116.  Its  offi- 
cers, 117.  Their  authority,  118.  Subordinate  to  the 
Sanhedrim,  119.     Divinely  sanctioned,  120. 

Temple — Effect  of  its  erection,  100. 

Testimony  of  the  church,  14,  135. 

True  church — how  known,  277. 

Typical  church  officers,  54,  55,  83-85. 

Union — Not  to  be  cherished  at  the  expense  of  order,  273. 
How  to  be  sought,  274. 

Unity  of  the  church,  17.     Sealed  by  Aaron's  priesthood,  57. 

Voluntary  societies  and  the  church,  279. 

Washing — Of  Aaron  in  his  ordination,  59.     See  Baptism. 

Witnesses  injudicial  eases,  258. 

Word  preached — To  be  tried  by  the  written  Word,  266. 


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